Reference: CORINTHIANS
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EPISTLE 1. This was written by Paul at Ephesus, about A.D. 57, upon the receipt of intelligence respecting the Corinthian church, conveyed by members of the family of Chole, 1Co 1:11, and by a letter from the church requesting advice, 1Co 7:1, probably brought by Stephanus, etc., 1Co 16:17. Certain factions had arisen in the church, using his name and those of Peter, Apollos, and of Christ himself, in bitter partisan contentions. In the first part of this letter he endeavors to restore harmony among them, by reuniting them to the great and sole Head of the church. He then takes occasion to put them on their guard against teachers of false philosophy, and resting their faith on the wisdom of men instead the simple but mighty word of God. He proceeds, in 1Co 5, to reprove them for certain gross immoralities tolerated among them, such as they had formerly practiced like all around them, but which he charges them to banish form the church of Christ. He replies to their queries respecting celibacy and marriage, and the eating of food offered to idols; and meets several errors and sins prevalent in the church by timely instructions as to disputes among brethren, decorum in public assemblies, the Lord's supper, the resurrection of believers, true charity, and the right use of spiritual gifts, in which the Corinthian Christians excelled, but not without a mixture of ostentation and disorder. He directs them as to the best method of Christian beneficence, and closes with friendly greetings.
EPISTLE 2. This was occasioned by intelligence received through Titus, at Philippi. Paul learned of the favor reception of his former letter, and the good effect produced, and yet that a party remained opposed to him-accusing him of fickleness in not fulfilling his promise to visit them; blaming his severity towards the incestuous person; and charging him with an arrogance and assumption unsuited to his true authority and his personal appearance. In the course of his reply he answers all these objections; he enlarges upon the excellence of the new covenant, and the duties and rewards of its ministers, and on the duty of the Corinthian Christians as to charitable collections. He then vindicates his own course, his dignity and authority as an apostle, against those who assailed him. His last words invite them to penitence, peace, and brotherly love. This epistle seems to have been written soon after the first.
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for I have been inform'd, my brethren, by some of Chloe's family, that there are contentions among you.
Now as to the question you writ to me about; "whether it is best for a man not to marry?"
I am glad that Stephanas, Fortunatus, and Achaicus are come: for what was wanting on your side, they have supplied.
Watsons
CORINTHIANS, Epistles to. St. Paul left Corinth A.D. 53 or 54, and went to Jerusalem. From Ephesus he wrote his First Epistle to the Corinthians, in the beginning of A.D. 56. In this epistle he reproves some who disturbed the peace of the church, complains of some disorders in their assemblies, of law suits among them, and of a Christian who had committed incest with his mother-in-law, the wife of his father, and had not been separated from the church. This letter produced in the Corinthians great grief, vigilance against the vices reproved, and a very beneficial dread of God's anger. They repaired the scandal, and expressed abundant zeal against the crime committed, 2Co 7:9-11.
To form an idea of the condition of the Corinthian church, we must examine the epistles of the Apostle. The different factions into which they were divided, exalted above all others the chiefs, ???? ???? ???? ?????????? [the very chiefest Apostles,] 2Co 11:5; 12:11, whose notions they adopted, and whose doctrines they professed to follow, and attempted to depreciate those of the opposite party. While, then, some called themselves disciples of Paul, Cephas, or Apollos, others assumed the splendid appellation of Christ's party. Probably they affected to be the followers of James, the brother of our Lord, and thought thus to enter into a nearer discipleship with Jesus than the other parties. The controversy, as we shall see from the whole, related to the obligation of Judaism. The advocates of it had appealed, even in Galatia, to Cephas and James, for the sake of opposing to Paul, who had banished Jewish ceremonies from Christianity, authorities which were not less admitted than his own. The question itself divided all these various parties into two principal factions: the partisans of Cephas and James were for the law; the friends of Paul adopted his opinion, as well as Apollos, who, with his adherents, was always in heart in favour of Paul, and never wished to take a part in a separation from him, 1Co 16:12. The leaders of the party against Paul, these ?????????????, [false apostles,] as Paul calls them, and ?????????????????? ??? ?????????? ???????, [transformers of themselves into the apostles of Christ,] who declared themselves the promulgators and defenders of the doctrines of Cephas, and James, were, as may be easily conceived, converted Jews, 2Co 11:22, who had come from different places,
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for Christ did not send me to baptize: but to preach the gospel: tho' not with the preaching of the wise, lest the cross of Christ should have been hinder'd in its efficacy.
now the spirit which we have received, is not the spirit of this world, but that which comes from God; that we might know what he has graciously bestowed upon us.
When any controversy arises among you, will any one presume to appeal to the Gentiles, and not to Christians?
Now as to the question you writ to me about; "whether it is best for a man not to marry?" I answer, with regard to the licentious, it is best for a man, to have his wife; and for a woman to have her husband. read more. let the husband discharge his obligations to his wife: and likewise the wife to the husband.
let the husband discharge his obligations to his wife: and likewise the wife to the husband. the wife has not the right of her own person, but the husband: and so likewise the husband has not the right of his own person, but the wife.
the wife has not the right of her own person, but the husband: and so likewise the husband has not the right of his own person, but the wife. don't desert one another, unless you mutually consent to retire for a time, to the solemnity of prayer; and then come together again, lest satan make an attempt upon your continency.
don't desert one another, unless you mutually consent to retire for a time, to the solemnity of prayer; and then come together again, lest satan make an attempt upon your continency. but as for the rest, I speak it by way of counsel, and not of command. read more. for I wish that all men were as I myself am: but every man hath his proper gift from God, some one way, and some another.
for I wish that all men were as I myself am: but every man hath his proper gift from God, some one way, and some another. As to the unmarried and widows, I say, it is best for them to continue so, as I do.
As to the unmarried and widows, I say, it is best for them to continue so, as I do. but if they have not the gift, let them marry: for it is better to marry than to be in pain. read more. as to the married, I enjoin this rule, not as from my self, but from the Lord, that a woman should not leave her husband: but if she has separated herself, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. But as to the other cases, which were not decided by the Lord; I say, if any brother has a pagan wife, who likes to live with him, let him not put her away. and if a woman has a pagan husband, who likes to live with her, let her not leave him. for the unbelieving husband is christianiz'd by the believing wife, and the unbelieving wife is christianiz'd by the believing husband: else were your children heathens: whereas they are christians. but if the infidel will separate, let him go: a brother or a sister is not inslaved in such cases. but God has called us to peace; for how do you know, O wife, but you may save your husband? or how do you know, O man, but you may save your wife? Whatever condition God has allotted to any man, let him go on in the same state he was in when he became a christian: this I give as a standing rule to all churches. does a Jew turn Christian? let him not pretend to be uncircumcised: does a Gentile turn Christian? let him not become circumcised.
does a Jew turn Christian? let him not pretend to be uncircumcised: does a Gentile turn Christian? let him not become circumcised. circumcision is nothing, and uncircumcision is nothing, in comparison of obeying the divine commands. read more. let every man continue in the same state he was in when he turn'd christian. were you called being a slave? be not perplex'd about it; but if you can obtain your freedom, don't refuse it. for the slave that turns christian, is the Lord's freedman: likewise, the freeman that becomes a convert is Christ's servant. have you been redeemed from slavery? then, don't turn slaves. brethren, let every man conscientiously continue in the state he was in when he was converted. As to the case of celibacy, I have no positive instructions: yet my advice deserves to be regarded, as coming from one the divine favour has distinguished.
Now as to things offered to idols, 'tis certain that the knowledge you all pretend to have, swells you with pride, but 'tis charity that edifieth.
for if any man see you who have a just notion of idols, sitting at table in their temple, will not the person who is wrong in his notions be incouraged to eat what is offered to idols, tho' contrary to his own opinion?
no, but that what the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not have you partake of the sacrifices of demons. you should not drink the cup of the Lord, and the cup of demons: you should not be partakers of the Lord's table, and of the table of demons.
whatever is sold in the shambles, that eat, without making any scrupulous enquiry.
but if any man say to you, this is offered in sacrifice to an idol, don't eat, for his sake that mentioned it, and for conscience sake.
or prophesies with her head uncovered, dishonoureth the man who is her head: for it is the same thing as if her head was shav'd. a woman may as well have the tonsure, as not wear her veil: the one is as indecent as the other.
therefore the woman ought to be veil'd, out of regard to the angels.
Now in what I am going to say, I do not commend you, because your assemblies are not to your advantage, but to your prejudice.
Let your women be silent in your assemblies: for they are not allowed to discourse there; but are to observe orders, as indeed the law implies:
after that he was seen by James; then by all the apostles.
But some will say, how will the dead be raised? with what kind of body will they appear?
as to brother Apollos, I earnestly entreat him to make you a visit, with the brethren: but he has not the least mind to it at present; however, he will be with you when a fit occasion offers.
now I rejoice, not at your uneasiness, but at your repentance which succeeded: for your sorrow was a religious sorrow, such as convinc'd you I had done you no wrong. for religious sorrow produces that salutary repentance, which we never regret: but worldly sorrow preys upon life. read more. 'tis observable, even this religious sorrow which you had, what solicitude has it not wrought in you, what apologies, what indignation, what fear, what desire, what zeal, yea, what revenge! so that by your whole conduct, ye have shown your selves to be clear from guilt in this matter.
if he that is come to you, preaches another Jesus whom I have not preached, or if ye receive other gifts of the spirit, than what ye have received from me, or another gospel, than what you have accepted, you might well bear with his pretensions: for I think I am not at all inferior to the chiefest of the apostles.
Are they Hebrews? so am I: are they Israelites? so am I: are they of the race of Abraham?
Am I become vain? 'tis you have forc'd me to it: for I ought to have been commended by you: since I am not inferior to the chiefest of the apostles, tho' in myself I am nothing.