AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N
S,
OF THE FIRST EPISTLE OF ST. PAUL TO THE
C O R I N T H I A N S
CORINTH
was a principal city of Greece, in that particular division of it which was
called Achaia. It was situated on the isthmus (or neck of land) that
joined Peloponnesus to the rest of Greece, on the southern side, and had two
ports adjoining, one at the bottom of the Corinthian Gulf, called Lechæum,
not far from the city, whence they traded to Italy and the west, the other at
the bottom of the Sinus Saronicus, called Cenchrea, at a more remote
distance, whence they traded to Asia. From this situation, it is no wonder
that Corinth should be a place of great trade and wealth; and, as affluence is
apt to produce luxury of all kinds, neither is it to be wondered at if a place
so famous for wealth and arts should be infamous for vice. It was in a
particular manner noted for fornication, insomuch that a Corinthian woman
was a proverbial phrase for a strumpet, and korinqiazein,
korinqiasesqai--to play the Corinthian, is to
play the whore, or indulge whorish inclinations. Yet in this lewd city did
Paul, by the blessing of God on his labours, plant and raise a Christian
church, chiefly among the Gentiles, as seems very probable from the history of
this matter, Acts xviii. 1-18, compared with some passages in this epistle,
particularly xii. 2, where the apostle tells them, You know that you wee
Gentiles, carried away to those dumb idols even as you were led, though it
is not improbable that many Jewish converts might be also among them, for we
are told that Crispus, the chief ruler of the synagogue, believed on the
Lord, with all his house, Acts xviii. 8. He continued in this city nearly
two years, as is plain from Acts xviii. 11 and 18 compared, and laboured with
great success, being encouraged by a divine vision assuring him God had
much people in that city, Acts xviii. 9, 10. Nor did he use to stay long
in a place where his ministry met not with acceptance and success.
Some time after he left them he wrote this epistle to them, to water what he
had planted and rectify some gross disorders which during his absence had been
introduced, partly from the interest some false teacher or teachers had
obtained amongst them, and partly from the leaven of their old maxims and
manners, that had not been thoroughly purged out by the Christian principles
they had entertained. And it is but too visible how much their wealth had
helped to corrupt their manners, from the several faults for which the apostle
reprehends them. Pride, avarice, luxury, lust (the natural offspring of a
carnal and corrupt mind), are all fed and prompted by outward affluence. And
with all these either the body of this people or some particular persons among
them are here charged by the apostle. Their pride discovered itself in their
parties and factions, and the notorious disorders they committed in the
exercise of their spiritual gifts. And this vice was not wholly fed by their
wealth, but by the insight they had into the Greek learning and philosophy.
Some of the ancients tell us that the city abounded with rhetoricians and
philosophers. And these were men naturally vain, full of self-conceit, and apt
to despise the plain doctrine of the gospel, because it did not feed the
curiosity of an inquisitive and disputing temper, nor please the ear with
artful speeches and a flow of fine words. Their avarice was manifest in their
law-suits and litigations about meum--mine, and tuum--thine,
before heathen judges. Their luxury appeared in more instances than one, in
their dress, in their debauching themselves even at the Lord's table, when the
rich, who were most faulty on this account, were guilty also of a very proud
and criminal contempt of their poor brethren. Their lust broke out in a most
flagrant and infamous instance, such as had not been named among the Gentiles,
not spoken of without detestation--that a man should have his father's wife,
either as his wife, or so as to commit fornication with her. This indeed seems
to be the fault of a particular person; but the whole church were to blame
that they had his crime in no greater abhorrence, that they could endure one
of such very corrupt morals and of so flagitious a behaviour among them. But
their participation in his sin was yet greater, if, as some of the ancients
tell us, they were puffed up on behalf of the great learning and eloquence of
this incestuous person. And it is plain from other passages of the epistle
that they were not so entirely free from their former lewd inclinations as not
to need very strict cautions and strong arguments against fornication: see vi.
9-20. The pride of their learning had also carried many of them so far as to
disbelieve or dispute against the doctrine of the resurrection. It is not
improbable that they treated this question problematically, as they did many
questions in philosophy, and tried their skill by arguing it pro and con.
It is manifest from this state of things that there was much that deserved
reprehension, and needed correction, in this church. And the apostle, under
the direction and influence of the Holy Spirit, sets himself to do both with
all wisdom and faithfulness, and with a due mixture of tenderness and
authority, as became one in so elevated and important a station in the church.
After a short introduction at the beginning of the epistle, he first blames
them for their discord and factions, enters into the origin and source of
them, shows them how much pride and vanity, and the affectation of science,
and learning, and eloquence, flattered by false teachers, contributed to the
scandalous schism; and prescribes humility, and submission to divine
instruction, the teaching of God by his Spirit, both by external revelation
and internal illumination, as a remedy for the evils that abounded amongst
them. He shows them the vanity of their pretended science and eloquence on
many accounts. This he does through the first four chapters. In the fifth he
treats of the case of the incestuous person, and orders him to be put out from
among them. Nor is what the ancients say improbable, that this incestuous
person was a man in great esteem, and head of one party at least among them.
The apostle seems to tax them with being puffed up on his account, v. 2. In
the sixth chapter he blames them for their law-suits, carried on before
heathen judges, when their disputes about property should have been amicably
determined amongst themselves, and in the close of the chapter warns them
against the sin of fornication, and urges his caution with a variety of
arguments. In the seventh chapter he gives advice upon a case of conscience,
which some of that church had proposed to him in an epistle, about marriage,
and shows it to be appointed of God as a remedy against fornication, that the
ties of it were not dissolved, though a husband or wife continued a heathen,
when the other became a Christian; and, in short, that Christianity made no
change in men's civil states and relations. He gives also some directions here
about virgins, in answer, as is probable, to the Corinthians' enquiries. In
the eighth he directs them about meats offered to idols, and cautions them
against abusing their Christian liberty. From this he also takes occasion, in
the ninth chapter, to expatiate a little on his own conduct upon this head of
liberty. For, though he might have insisted on a maintenance from the churches
where he ministered, he waived this demand, that he might make the gospel
of Christ without charge, and did in other things comply with and suit
himself to the tempers and circumstances of those among whom he laboured, for
their good. In the tenth chapter he dissuades them, from the example of the
Jews, against having communion with idolaters, by eating of their sacrifices,
inasmuch as they could not be at once partakers of the Lord's table and the
table of devils, though they were not bound to enquire concerning meat sold in
the shambles, or set before them at a feast made by unbelievers, whether it
were a part of the idol-sacrifices or no, but were at liberty to eat without
asking questions. In the eleventh chapter he gives direction about their habit
in public worship, blames them for their gross irregularities and scandalous
disorders in receiving the Lord's supper, and solemnly warns them against the
abuse of so sacred an institution. In the twelfth chapter he enters on the
consideration of spiritual gifts, which were poured forth in great abundance
on this church, upon which they were not a little elated. He tells them, in
this chapter, that all came from the same original, and were all directed to
the same end. They issued from one Spirit, and were intended for the good of
the church, and must be abused when they were not made to minister to this
purpose. Towards the close he informs them that they were indeed valuable
gifts, but he could recommend to them something far more excellent, upon which
he breaks out, in the thirteenth chapter, into the commendation and
characteristics of charity. And them, in the fourteenth, he directs them how
to keep up decency and order in the churches in the use of their spiritual
gifts, in which they seem to have been exceedingly irregular, through pride of
their gifts and a vanity of showing them. The fifteenth chapter is taken up in
confirming and explaining the great doctrine of the resurrection. The last
chapter consists of some particular advices and salutations; and thus the
epistle closes.
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