44 It is sown (wμx fuxmov) an animal body, it is raised (wμa μancy) a spiritual body. There is an animal body, and there is a spiritual body. 45 For thus it is written, (Gen. ii. 7.) The first man Adam was made (suxnv (wour) a living soul; the last Adam' (usμ (w TU) a vivifying spirit.2 46 However, that was not first which is spi 44 It is buried an animal body, to the life of which the presence of an animal soul was necessary, together with constant supplies of air, food, and sleep; it is raised a spiritual body, to the life of which the presence of the spirit only is needed, without any foreign aid. There is an animal body, and there is a spiritual body, allotted to the righteous in the different stages of their existence. 45 For thus it is written, The first man Adam, from whom men derive their animal body, was made a living soul; an animal, whose life depended on the presence of his soul in his body: the last Adam, from whom the rightcous derive their spiritual body, is a vivifying Spirit. Ver. 13.-1. It is sown in dishonour.]-The body laid in the grave dead, is said to be sown in dishonour, because death is the punishment of sin. Hence our body laid in the grave is called, Philip. iii. 21. Our humbled body.' 46 However, though, as I said ver. 44. both an animal and a vi. 39, 40. xi. 23, 21, 25. The apostles likewise speak in the same manner of the resurrection of the body, Acts xvii. 18. xxiii. 6. xxiv. 15.; Rom. viii. 21. 23. ; 2 Cor. iv. 14. v. 10.; Philip. iii. 10, 11. 20, 21. ; Col. iii. 4. ; 2 Tim. ii. 11.; Heb. vi. 2. xi. 35.; 1 Pet. i. 3, 4.; Rev. xx. 11-13. But can a body contribute to the felicity of a spirit, other wise than by conveying to it notices and impressions from external objects, and by being instrumental to it in its operations? If so, must not such a body have members and organs of sensation? See Heb. xii. 22. note 2.-Farther, if the raised bodies of the saints are to have members and organs of sensation, they may in their form and use be like the members and organs of their present bodies, at least as far as their new state will admit; consequently the body that is raised will be as much the same with the body which was buried, as that body was the same with itself in the different stages of its former life. 2. It is raised in glory.]-This is an allusion to Dan. xii. 2. 'They that be wise shall shine as the brightness of the firmament,' &c. and to our Lord's words, Matt. xiii. 43. Then shall the righteous shine forth as the sun in the kingdom of their father;' for these are descriptions of the glory of the resurrection body of the saints. Of this glory our Lord gave his three disciples an idea at his transfiguration, when be changed his body in such a manner that his face did shine as the sun,' and his raiment became shining, exceeding white as the light. To this glory of our Lord's body at his transfiguration, St. Paul alluded, when giving an account of the resurrection body of the saints, he says, Philip. in. 21. who will re-fashion our humbled body, in order that it may become of like form with his glorious body.' The alteration to be produced in the contexture of the bodies of the righteous at the resurrection, described in this and the following verse, is indeed great and wonderful; but it is far from being impossible. For, to illustrate great things by small, we have an example of a similar though inferior transforination in the bodies of caterpillars, which, in their first stage, are ugly, weak, and easily crushed, but in their second state become beautiful winged animals, full of life and activity. This shews what God can do in greater instances. Ver. 44. It is sown an animal body; it is raised a spiritual body.] -By an animal body, the Greek commentators understood a body to the animation of which the presence of an animal soul is necessary; and by a spiritual body, a body of so fine a contexture, that it will be supported merely by the presence of our rational spirit. In any other sense, a spiritual body seems a contradiction in terms. In this verse two things are foretold concerning the righteous: 1. That their bodies which are laid in the grave shall be raised; 2. That when rused, they shall be not animal bodies, as they were formerly, but spiritual bodies. Yet, notwithstanding this great difference, the body to be raised will, in a sound sense, be the same with the body that was buried. So the ancient Christian fathers believed, as we learn from Rufin, who, to shew that he held the catholic faith concerning the resurrection of the body, wrote to Pope Anastasius in the end of the fourth century as follows: "Sed et carnis nostræ resurrec tionem fatemur integrè et perfectè futuram, hujus ipsius carnis nostræ, in qua nunc vivimus-nullo omnino ejus membro amputato, vel aliqua corporis parte desecta: sed cui nihil omnino ex omni natura desit, nisi sola corruptio." That is, "Moreover also we ac knowledge, that the resurrection of our flesh will be complete and perfect; of this our very flesh in which we now live, no meinber of it being amputated, nor any part of it cut away, and to which nothing of its whole nature will be wanting, excepting only corruption." But although the ancients spake of the resurrection of the very flesh in which we now live, they did not mean the resurrection of the same kind of flesh, and far less of the identical flesh which was laid in the grave. They knew that the flesh of the raised body of the saints was to be incorruptible, consequently different in its contex tare from our present flesh. And as they saw in the present world one kind of flesh of men, and another flesh of beasts, and another of fishes, and another of fowls, that diversity led them to think the incorruptible substance of which the body of the saints is to consist, though different from all the kinds of flesh they were acquainted with, will yet be real flesh, and analogous to the flesh in which men now live, because it will be made into a body, consisting of members and organs of sensation, in form and use similar to the members and organs of their present body. la confirmation of the doctrine of the ancients concerning the resurrection of the body, I observe, that if the glorified body of the saints is to have such members and organs of sensation as their new state requires, and if these members are to be of similar form and use with the members and organs of our present body, it will really be the same body, whether its flesh be made of the matter which composed the body laid in the grave, or of any other matter, or whether it be a contexture more rare or more dense. For every one knows that our present body is justly reckoned the same body in all the different stages of our life, on account of the continued similarity of its members to themselves, and of the whole body to itself, notwithstanding the matter of which it is composed be continually changing, and notwithstanding the bulk and strength of its memhers, and the appearance of the countenance, gradually alter in the progress of the body from its birth to manhood, and from manhood to old age. Burnet (De Statu Mort et Resurg. cap. vii. page 160.) contends, thru the glorified body of the saints will have no members nor organs of sensation. But that he mistakes the matter, I think will appear from this, That the resurrection of the body is represented by our Lord himself, as what will render the happiness of the saints.complete in the world to come, Luke xiv. 14. xx. 35, 36; John v. 28, 29. I have said, that the raised body of the saints will resemble their body which was laid in the grave, as far as their new state will al mit. This limitation is necessary, because the scripture itself men. tions two particulars, and reason suggests others, in which they will differ. 1. We are told, 1 Cor. vi. 13. That God will destroy both the belly, that is, the stomach, or the use of that member, and meats. 2. Our Lord assures us, Luke xx. 35. That they who shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage: 36. For they are equal to angels.' From these texts it follows, that none of the mem. bers necessary to eating and drinking, and marriage, will make part of the glorified body of the saints; and that none of the appetites and passions which are gratified by these members, will have any existence in their mind; consequently the joys of the heavenly country, though in part they are to arise from bodily senses, will have no affinity with the pleasures of a Mahometan paradise.-3. Reason directs us to believe, that to the similarity or sameness of the body which is raised, with the body that was buried, it is by no means necessary that the imperfection in the members of the bu ried body should take place in the raised body. On the contrary, the restoration of all the members to their proper form, place, and of fice in the body, instead of making it a different body, will render it more perfectly the same.-4. Besides the differences mentioned, there may be other differences likewise in the glorified bodies of the saints, suited to the difference of their state, of which at present we can form no conception. For if the raised body is to be endowed with new powers of action, and new senses, these may require additional members, and, notwithstanding the addition, the raised body may, on account of its general similarity to the body that was buried, be still considered as the same. The resurrection of the same body, in the sense just now explained, being perfectly possible, and of easy conception, the doctrine of the ancient Christian fathers on that subject may be admitted, as agreeable to the phraseology of scripture. To conclude, the scrip ture speaks consistently, when, in describing the state of the righteous after the resurrection, it represents them as having their mortal bodies re-fashioned like to the glorious body of Christ, and inforins us, that after their whole person is thus completed, they shall be carried to an heavenly country, where every object being suited to the nature of their glorified body, they shall live unspeakably happy to all eternity. Ver. 45.-1. The last Adam.J-Christ is called Adam, because believers received their sanctified spiritual nature and their immortal body from him, (see Eph. v. 32. note), just as mankind have deriv ed their corrupted nature and mortal body from the first Adain. He is also called the last Adam, because he is posterior in time to the first Adam. Or, as God is called the first and the last, because there was nothing before him, neither shall there be any thing after him; so Christ is called the last Adam, because there shall be no restorer and head of the human race after him. 2. A vivifying spirit.]-This clause, The last Adam, a vivifying spirit,' is not in the passage of scripture quoted by the apostle. These are his own words, formed upon what Christ said, John v. 26. 'For as the Father hath life in himself, so he hath given to the Son to have life in himself-As the apostle is speaking here of Christ after he received his glorified body, he calls hin a vivifying spirit, because the presence of his spirit in his glorified body is all that is requisite to preserve it alive for ever, and because he will communicate the same power to the spirits of the righteous, with respect to their bodies after the resurrection. The apostle's meaning, therefore, in this part of his discourse is, that the body which we derive from Adam is an animal body, which to its lifeas Locke observes, needeth the aid of food, and air, and sleep, whereas the body which the saints shall receive from Christ at the resurrection is a spiritual body, a body like Christ's, to the life of which no foreign aid whatever is neces sary, but which will be supported like his, merely by the presence of their spirit; on which account it is said, Luke xx. 36. Neither can they die any more, for (kos) they are equal to angels.' ritual, but that which is animal; and then that spiritual body is allotted to the righteous, that body was not first which is spiritual.' 47 The first man (∞ yn;) from the earth WAS (xx, dusty) earthy; the second man, the Lord (gas) from heaven, IS HEAVENLY. (from the following ver.) 48 As the earthy, such also the earthy SHALL BE and as the heavenly, such also the heavenly SHALL BE. 49 (Ka, 207.) For, as we have borne the image of the earthy MAN, we shall also bear the image of the heavenly MAN. (See Philip. iii. 21.) 50 ( 101.) And this (p) I affirm, brethren, (, 251.) because flesh and blood cannot inherit the kingdom of God; neither (xλng:voμu, 9.) can corruption inherit incorruption.2 51 Behold, (w, 55.) I tell you a mystery; we shall not (w, 237.) indeed all die, but we shall all be changed, 52 In a moment, in the twinkling of an eye, (, 173.) at the last trumpet; for it shall sound; (x, 213.) and then the dead shall be raised incorruptible;2 and we shall be changed. given them which is spiritual; but that which is animal, and fitted for the purposes of their present state; and then that body which is spiritual, and fitted for their state in heaven. 47 The first man, from whom we derive our animal body, coming from the earth, and being to live on the earth, was earthy: he had an earthy body. The second man, from whom we derive our spiritual body, even the Lord who will come from heaven to raise us, is heavenly: his body is perfectly adapted to the heavenly state in which he now lives. 48 As the earthy man Adam was after the fall, such also the earthy men, the wicked, shall be at the resurrection: And as the heavenly man Christ is at present, such also the heavenly men, the righteous, shall be. 49 For as we, the righteous, have borne the image of the earthy man in our body, because we were to live a while on earth, we shall also bear the image of the heavenly man in our body at the resurrection, because we are to live for ever in heaven. 50 And this I affirm, brethren, because a body composed of flesh and blood, such as ours is at present, cannot enjoy the kingdom of God, where there are no objects suited to the senses and appetites of such a body; neither can a body subject to dissolution live in a state where every thing is incorruptible. 51 Behold I make known to you a secret of great importance; namely, that we the righteous shall not all die ; but such of us as are alive at the coming of Christ shall all be changed: our corruptible body shall be changed into an incorruptible body, 52 In a moment, in the twinkling of an eye, at the last trumpet; for it shall sound; and then the dead in Christ shall be raised incor ruptible, and we, the righteous who are alive, shall be changed: our bodies shall be made incorruptible, after the righteous are raised. Ver. 46. Then that which is spiritual. Here we are taught, that the plan of the divine government is to lead his creatures from a lower to an higher state of perfection. They, therefore, who contend that things should be as perfect at the beginning as at the conclusion of his administration, are wiser than God. Ver. 47. The second man, the Lord from heaven, is heavenly.]— This translation is supported by the Vulgate version; 'Secundus homo de cælo, cælestis. The second man from heaven is heavenly ;' and by the Borner MS. Gr. and Latin, and by one of Valesius' MSS. mentioned by Bp. Pearce; all which have here & oveavios. Nevertheless I have marked the words is heavenly, as not in the Greek, because, although I think it was so written by the apostle, I would not alter the present text, either on conjecture or on slight authority. In the Vulgate the word Lord is wanting, having, as Tertullian tells us, been added by Marcion. Yet I am of opinion it is the true reading: Ver. 48. As the earthy, &c.]-The apostle divides all inankind into two sorts, earthy and heavenly; and tells us that 'as the earthy man, such also the earthy men; and as the heavenly man, such also the heavenly men.' But the question is, Whether the likeness of the earthy to the earthy, and of the heavenly to the heavenly, be a present or a future likeness? Our translators seem to have been of opinion, that the apostle speaks of men in the present life, and of their likeness to the earthy and the heavenly man in the temper of their mind. For to show this, they have in their translation supplied the substantive verb in the present tense, As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly.' But I rather think the apostle describeth mankind as they are to be in the world to come, and that the likeness to the earthy and to the heavenly man, is a likeness in body which is to take place after the resurrection. And therefore, in the translation, I have supplied the substantive verb in the future tense: Such also the earthy shall be.' And in support of my translation and opinion, I observe, that throughout the whole of this discourse concerning the resurrection, it is the body only which is spoken of. This is evident, more especially from ver. 44, 45, 46, 47. where we are told, that it is sown an animal body, but raised a spiritual body; that there is an animal and a spiritual body allotted to the righteous in the different stages of their existence; that they derive their aninal body from Adam, but their spiritual body from Christ; that their spiritual body is not first given to them, but their animal, and then that which is spiritual; that the first man, Adam, being from the earth, his body was earthy, but the second man being the Lord from heaven, his body is heavenly. Wherefore, when the apostle tells us, ver. 48. As the earthy, such also the earthy, and as the heavenly, such also the heavenly,' it is plain that he speaks only of the body of the carthy and of the heavenly men. This appears like. wise from ver. 49. where he says, 'As we have borne the image of the earthy man,' namely, in this life, (pogoμs x) we shall also bear the image of the heavenly man,' namely, in the life to come. For to shew that he speaks of our bearing the image of the earthy and of the heavenly man in our body only, he adds, ver. 50. And this I affirm, brethren, because flesh and blood cannot inherit the kingdom of God, neither can corruption inherit incorruption :' I affirm, that in the life to come we shall bear the image of the heavenly nan in our body, because a body consisting of flesh and blood, as is the body we have derived from the earthy man, cannot inherit the 2. Neither can corruption inherit incorruption.]-A spirit clothed with a corruptible body, like our present bodies, cannot enjoy objects that are incorruptible. They are not capable of enjoying the divine vision, nor of performing the exalted services, nor of relishing the pure pleasures, which constitute the glory and felicity of the kingdom of God. Ver. 51. But we shall all be changed.]-To prove that the righteous, when raised from the dead, shall bear the image of the hea venly man in their body, the apostle affirmed, ver. 40. that flesh and blood cannot inherit the kingdom of God, and that corruption can. not inherit incorruption. Wherefore, lest this might have led the Corinthians to fancy that the righteous, who, at the coming of Christ, are found alive on the earth in fleshly corruptible bodies, could not inherit the kingdom of God unless they died and were raised incorruptible, the apostle told them that they are not to die, but that, to make them capable of inheriting the kingdom of God, their body is to be changed. Wherefore, though the expression, We shall not all die, but we shall all be changed,' be general, yet, as the discourse is concerning thein who are to inherit the kingdom of God, the expression, we shall all be changed,' must be restricted to them alone; consequently, though it be true of the wicked who are alive on the earth at the coining of Christ, that they shall not die, it does not follow from the apostle's saying, we shall all be changed,' that the wicked are to be changed. Besides, it is nowhere said in scrip ture, that the wicked, whether dead or alive at the coming of Christ, shall obtain the honour of incorruptible heavenly bodies. See i Thess. iv. 16. note 5. Ver. 52-1. At the last trumpet; for it shall sound.]—At the giving of the law from Sinai, there was heard a great noise, like the sounding of a trumpet, exceeding loud, which sounded long, and waxed louder and louder. In like manner, at the descent of Christ from heaven, a great noise, called the trumpet of God, 1 Thess. iv. 16. will be made by the attending angels, as the signal for the righteous to come forth from their graves. And this noise being made at Christ's command, it is called by himself his voice, John v. 25. After the righteous are raised, the trumpet shall sound a second time; on which account it is called here the last trumpet. And while it sounds the righteous who are alive on the earth shall be changed. 2. And then the dead shall be raised incorruptible.-Though this expression be general, yet, for the reasons mentioned, ver. 51. note, it must be restricted to the dead in Christ, of whom the apos tle is discoursing. Besides, as the circuinstance mentioned 1 Thess. iv. 16. The dead in Christ shall rise first,' demonstrates that the wicked are not to be raised at the same time with the righteous; the expression, 'the dead shall be raised incorruptible,' does not relate to them. 53 For this corruptible BODY must put on incorruption, and this mortal BODY MUST put on immortality. 51 Now, when this corruptible BODY shall have put on incorruption, and this mortal BODY shall have put on immortality, then shall happen the thing which is written, Death is swallowed up for ever.1 (See ver. 26.) 55 Where, O death! is thy sting? Where, O grave! Is (E TO VI) thy victory?! 56 (A, 105.) For the sting of death is sin; and the strength of sin is the law. 57 Now thanks BE to God who giveth us the victory,' through our Lord Jesus Christ. 58 Wherefore, my beloved brethren, be ye (Sgua) stable, unmoved, abounding in the work of the Lord at all times, knowing that your labour in the Lord is not (xs) vain. 53 For, to make us capable of inheriting the kingdom of God, this corruptible body must become incorruptible, not liable to diseases; and this mortal body must become immortal, not liable to death. 54 Now, when this transformation of our corruptible and mortal body into that which is incorruptible and immortal shall have taken place, then shall happen the thing which is written, (Isa. xxv. 8.) Death, who delivered the righteous to the grave to be swallowed up, shall itself be swallowed up for ever by their resurrection to eternal life. 55 Where, O death! is thy sting with which thou killedst the saints? Where, O hades! who hast led them captive, is thy vitcory, now that they are all brought out of thy dominions? 56 For the sting of death is sin; and the deadly poison of sin is the curse of the law, which, as well as sin, shall be abolished after the judgment. 57 Now thanks be to God who giveth us the victory over death and the grave, and sin, and the curse of the law, through our Lord Jesus Christ. 58 Wherefore, my beloved brethren, since the righteous are to be raised from the dead, and are to enjoy unspeakable happiness in heaven for ever, be ye stable in the belief of these great events, and unmoved in the profession of that belief, whatever sufferings it may bring on you, and abounding in the work of the Lord at all times, knowing that your labour in the work of the Lord is not fruitless. Ver. 53. For this corruptible body must (vdoraoIzı uşJagoiav) put on incorruption.]-That, body, is rightly supplied here, see ver. 42. note. The word sydurara literally signifies, to go into a place, and metaphorically, to put on, or go into clothes. But the metaphorical meaning must not be insisted on here as implying, that our corruptible body shall have one that is incorruptible put over it for an outward covering. These ideas are incongruous, and therefore the meaning is, 'This corruptible body must be changed into one that is incorruptible,' as mentioned ver. 51.-The righteous who are alive at the coining of Christ, instead of dying and rising again immortal, shall, by the power of Christ, have their corruptible mortal bodies changed in a moment into incorruptible immortal bodies, and by that means be fitted for inheriting the kingdoin of God equally with those who are raised from the dead incorruptible. Ver. 54. Death is swallowed up for ever. So the original phrase 15 VIXOS may be translated, being often used by the LXX. in that sense, as Whitby hath proved. This circumstance likewise shews, that in his discourse concerning the resurrection, the apostle had the righteous chiefly in view. For it cannot be said of the wicked, who are to suffer the second death, that death is swallowed up in any sense with respect to them, or that God hath given them the victory over it, ver. 57. by the resurrection. Bp. Pearce in his note on this verse observes, that the LXX. translation of Isa. xxv. 8. here quoted, runs thus: KV & JXVATOS 10XUras, 'Death having prevailed, hath swallowed up :' but that in Theodotian's version the words are the same with the apostle's. Ver. 55. Where, O death! is thy sting? Where, O grave! is thy victory -The word ads, translated the grave, literally signifies the invisible world, or the place where departed spirits, both good and bad, remain till the resurrection: Job xi. 8.; Psal. cxxxix. 8.; Isa. xiv. 9. and especially Psal. xvi. 10. Thou wilt not leave my soul (v) in hell.' The place where the spirits of the righteous abide, the Jews called Paradise; the place where the wicked are shut up, they called Tartarus, after the Greeks. There the rich man is said to have gone when he died. There also many of the fallen angels are said to be now imprisoned, 2 Pet. ii. 4.-In this noble passage the apostle personifies death and the grave, and introduces the righteous, after the resurrection, singing a song of victory over both. In this sublime song, death is represented as a terrible monster, having a deadly sting, wherewith it had destroyed the bodies of the whole human race, and the invisible world as an enemy who had imprisoned their spirits. But the sting being torn from death, and the gates of the invisible world set open by Christ, the bodies of the righteous shall rise from the grave, no more liable to be destroyed by death, and their spirits being brought out of paradise, the place of their abode, shall reanimate their bodies: and the first use of their newly recovered tongue will be to sing this song, in which they exult over death and hades, as enemies utterly destroyed; and praise God who hath given them the victory over these deadly foes through Jesus Christ. Milton hath made good use of the apostle's personification of death, Book ii. 1. 666. The other form,' &c. Ver. 57. Who giveth us the victory.-The victory over death and the grave the saints shall obtain, by their resurrection to an endless life in the body; and the victory over sin, and over the curse of the law, will be given thein by their acquittal at the judgment. For their trial being then ended, there shall from that time forth, in the kingdom of God, be neither sin, nor law, with the penalty of death annexed to it. Ver. 58. Unmoved.]-The Greek word TXIVATOV literally sig nifies unmoveable. But here it must be translated unmoved, because unmoveable is a quality not competent to men in the present life. See Rom. ii. 5. note. CHAPTER XVI. View and Illustration of the Matters contained in this Chapter. BEFORE the apostle concluded his letter to the Corinthians, he gave them directions for making the collection for the saints in Judea. During his eighteen months' abode at Corinth, he had exhorted the brethren to undertake that good work, (as indeed he did the brethren in all the Gentile churches), with a view to establish a cordial union between the converted Jews and Gentiles everywhere. See 2 Cor. ix. 14. note. And so desirous were the Corinthians of the proposed union, that, on the first mention of the collection, they agreed to make it. But the divisions in the church at Corinth, it seems, had hitherto hindered them from beginning it. The apostle, therefore, in this letter requested them to set about it immediately, and directed them how to do it, ver. 1-4. At the time St. Paul wrote his first epistle to the Corinthians, he had altered his resolution respecting his voyage to Corinth, of which he had formerly given them notice by Timothy and Erastus, as mentioned 2 Cor. i. 15, 16. For he now informed them, that instead of sailing directly from Ephesus to Corinth, as he had at first proposed, his intention was, not to come to them immediately, but to take Macedonia in his way, ver. 5.-after staying at Ephesus till Pentecost, on account of the extraordinary success with which he was preaching the gospel to the inhabitants of the province of Asia, who resorted to him in that metropolis, ver. 8, 9.-In the mean time, to conpensate the loss which the Corinthians sustained by his delaying to visit them, he wrote to them this letter, in which he gave them the instructions which he would have delivered to them if he had come to them; and promised, when he came, to abide a considerable time, and perhaps to winter with them, ver. 5, 6.—And because he had sent Timothy to Corinth some time before, he begged the Corinthians to give him a good reception, if he came to them, ver. 10, 11.-With respect to Apollos, whom, it seems, the Corinthians wished to see, he told them, he had entreated him to go to them with the brethren, but that, having no inclination to go to Corinth at that time, he had deferred his visit till he should find a convenient season. Perhaps the insolent behaviour of the faction, while Apollos was among them, had so disgusted him that he did not choose to expose himself a second time to their attempts. To his apology for Apollos the apostle subjoined a few practical advices: Then desired them to shew a particular regard to the members of the family of Stephanas, because they were the first fruit of Achaia, and had employed themselves zealously in the ministry to the saints, ver. 13-18. The apostle, before finishing his letter, sent to the Corinthians the salutations of the churches of the proconsular Asia, and of the brethren at Ephesus who assisted him in preaching the gospel, ver. 19, 20.-Then wrote his particular salutation to them with his own hand, ver. 21. 3 And, when I come, whomsoever ye shall approve by letters,' them I will send to carry your (xg, grace) gift to Jerusalem. 4 (A, 108.) Or, if it be proper that even I should go, they shall go with me. 5 (A, 103.) Now I will come to you, when I have passed through Macedonia: (For I do pass through Macedonia.) 6 And perhaps I shall abide, and even winter with you, that ye may send me forward, whithersoever I may go. 7 For I will not now see you in passing, but I hope to remain with you some time, if the Lord permit.' 8 However, I shall remain (, 173.) at Ephesus until Pentecost: 9 For a great and effectual door is opened to me;1 (×u, 211.) yet TUERE ARE many opposers. And to shew his sincerity in the curse he was going to pronounce on hypocritical professors of religion, he in the same handwriting added, If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha: a denunciation of punishment, which Locke supposes was intended against the false teacher, ver. 22.-Lastly, to comfort the sincere part of the church, he gave them in particular his apostolical benediction, together with his own love, that they might be the more confirmed in their attachment to him, ver. 23, 24. COMMENTARY. CHAP. XVI.-1 Now, concerning the collection which is for the poor of the brethren who are in Judea, as I ordered the churches of Galatia to do in that matter, so also do ye. 2 On the first day of every week, let each of you lay somewhat by itself, suitable to the gains of the preceding week, putting it into the appointed treasury, that when I come to Corinth to receive your alms, there may be then no collections; every one having given what he intended to give. 3 And when I come to Corinth, whomsoever ye shall authorize by letters to the brethren in Judea, them will I send to carry your gifts to Jerusalem, that they may present it to the church there in your name. 4 Or if it be thought proper that even I should go to Jerusalem, your messengers shall go with me, to witness the delivery of your gift. 5 Now, I will come to you after I have passed through Mace donia: (For I am to pass through Macedonia in my way, that I may visit the churches there, and receive their collections.) 6 And perhaps I shall continue some time, and even winter with you, that ye may help me forward, by accompanying me a little way in my journey, (see Tit. iii. 13.), by whatever road I may go to Je rusalem. 7 For, having delayed my visit so long, when I come I will not then see you in passing; but I hope to have it in my power to remain with you some time if the Lord permit. 8 However, being much occupied here at present, I propose to remain at Ephesus until Pentecost: 9 For a great and effectual opportunity of making converts in this city is granted to me by God. Yet there are many violent opposers of the gospel in Ephesus, and its neighbourhood. Ver. 1. As I ordered the churches of Galatia.-The apostle, I suppose, gave these orders to the churches of Galatia, when he went throughout Phrygia, and the region of Galatia, establishing the churches, as mentioned Acts xvi. 6. And the collections made by the churches of Galatia he may have received, when, in his way to Ephesus, where he now was, he went through all the churches of Galatia and Phrygia in order, Acts xviii. 23. Ver. 2.-1. On the first day of every week.]—Karpav σuffaтwv. The Hebrews used the nuneral for the ordinal numbers, Gen. i. 5. "The evening and the morning were one day; that is, the first day. Also they used the word sabbath to denote the week, Luke xviii. 12. I fast furice (Tou ex65xтov) in the week. Wherefore μ TWV is the first day of the week. See Mark xvi. 2. And as ***** sig. ities every city; and are unvex, every month; and, Acts xiv. 23. XAT' XRknox, in every church: 80 ×т μν σarov signifies the first day of every week. 2. Let each of you lay somewhat by itself, &c.]-Izg'izUT TISTO θησαυρίζων ὁ τι αν ευοδώται, In this passage, if I mistake not, ri is not the neuter of the indefinite pronoun oris, as some suppose, but two words, which must be thus construed and supplied: τι παρέαυτω (sup. κα 4) ό αν ευοδώται θησαυρίζων, vz, &c. A similar inverted order of the pronoun we have Rom. xi. 27.; 1 Cor. xv. 36. The apostle's meaning is, that every first day of the week each of the Corinthians was to separate, from the gains of the preceding week, such a sum as he could spare, and put it into the treasury; that there might be no occasion to make collections when the apostle came. By this method the Corinthians, without inconveniency, might bestow a greater gift, than if they had given it all at once. The common translation of TITH THE SAUTO Shraugier, viz. 'lay by him in store,' is inconsistent with the last part of the verse, 'that there may be no gatherings when I come: for, according to that translation, the collections would still have been to make at the apostle's coming. 3. Putting it into the treasury.]-So Jovev may be translated. The apostle means the treasury of the church, or soine chest placed at the door of the church to receive their gifts. For although the Corinthians had separated a sum weekly for the saints, yet if they kept it in their own possession, the collections, as was observed in the preceding note, must still have been to make when the apostle came, contrary to his intention. From this passage it is evident, that the Corinthian brethren were in use to assemble on the first day of the week for the purpose of worshipping God. And as the apostle gave the same order to the Galatians, they likewise must have held their religious assemblies on the first day of the week. See Whitby's note on this passage. Ver. 3. Whomsoever (xμors) ye shall approve by letters.]— Grotius's translation of this verse is, 'Whomsoever ye shall approve, then I will send (di 159xv) with letters, to carry your gift. That learned critic thought there was no occasion for the Corinthians to signify by letters to the apostle their approbation of their own messengers, as the apostle was to be present at their appointment; and in support of his translation he quotes Rom. xiv. 20. as an example of used to signify with. But seeing the apostle was to take these messengers with him to Jerusalein, they certainly had no need of any letters from him. I therefore think, the letters of which the apostle speaks, were neither to nor from himself, but from the Corinthians to the brethren in Jerusalem, informing them, that the persons who presented these letters were appointed by them to a:tend the apostle when he delivered the collections at Jerusalem. This meaning will be clearly conveyed, if έως των δοκιμασητε δι' 50 is translated Whomsoever ye shall authorize by letters.' Ver. 4. Or, if it be proper that even I should go, they, &c.—Here the apostle insinuated his inclination to have the collections committed to his care. However, that the churches, and even the saints in Judea, might be certain that no part of the inoney which he received was withheld, but that the whole was delivered with the greatest fidelity, he proposed to all the churches that messengers should be deputed by them to attend him, that they might witness the delivery of their collections in Jerusalem. Some of these messengers are mentioned 2 Cor. viii. 23. ix. 4. Ver. 7. If the Lord permit.-This manner of speaking concerning their future actions, the apostles recommended, James iv. 15. and the first Christians practised, because it expressed how deeply they were affected with a sense that all events are directed by God. Ver. 9. For a great and effectual door is opened to me.]-The door of a house being the passage into it, the opening of a door, in the eastern phrase, signified the affording a person an opportunity of doing a thing. The phrase occurs in other passages of scripture. See Col. iv. 3. note; Hosea ii. 15.-The apostle's long abode at Ephe sus was owing to his great success in converting the Ephesians, and such strangers as had occasion to resort to that metropolis. But about the time this letter was written, his success was greater than 10 Now, if Timothy be come, take care that he be among you without fear; for he worketh, even as I no, the work of the Lord. 11 Wherefore, let no one despise him; but send him forward in peace, that he may come to me: for I expect him with the brethren.' 12 And with relation to ovn brother Apollos, I entreated him much to go to you with the brethren: () but HIS inclination was not at all to go now; but he will go,2 when he shall find a convenient season. 13 Watch ye, stand fast in the faith, quit yourselves like men: be strong. 14 Let all your matters be done with love. 15 Ye know the family of Stephanas, that it is the first-fruit of Achaia, and that they have devoted themselves to the ministry to the saints. I entreat you, (, 106.) therefore, brethren, 16 That ye submit yourselves to such, and to every joint worker and labourer. 17 I am glad of the coming of Stephanas,' and Fortunatus,2 and Achaicus: for they have supplied your deficiency:3 18 (Tag, 97.) And have refreshed my spirit and yours wherefore, acknowledge ye such persons. 19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church which is in their house. (See Rom. xvi. 5. note 1.) 20 All the brethren' salute you. Salute one another with an holy kiss. (See Rom. xvi. 16. note 1.) 21 The salutation of Paul with mine own hand. 22 If any one love not the Lord Jesus Christ, he shall be Anathema, Maran-atha.' 10 Now, if Timothy be come, whom I sometime ago sent to you, (chap. iv. 17.), take care, by shewing your affection and obedience, that he be among you without fear: For he worketh, even as I do, the work of the Lord faithfully. 11 Being such a person, let no man despise him, on account of his youth, or of his attachment to me: but send him forward in safety, that he may return to me: for I expect him to come with the brethren. 12 (Пgde, 279.) And with relation to our fellow-labourer Apollos, I entreated him earnestly to visit you with the brethren, the bearers of this letter, in expectation that his presence might be useful to you: But his inclination was not at all to visit you at this time. will visit you, when he shall find a convenient season for doing it. But he 13 Having for enemies false teachers, persecutors, and evil spirits, watch ye, stand fast in the faith, quit yourselves like full grown spiritual men: be strong. 14 Let all your matters, about which I have given you directions in this letter, be transacted with love. 15 Ye know the family of Stephanas, that they were my first converts in Achaia, and that, from love to Christ and to his gospel, they have devoted themselves to the ministry to the saints, employing themselves in preaching the gospel, and in succouring the afflicted: I entreat you, therefore, brethren, 16 That ye submit yourselves to the admonitions of such on account of their fidelity, and to the instructions of every joint worker and labourer in the gospel. 17 I am glad of the coming of Stephanas, and Fortunatus, and Achaicus: For they have supplied what was wanting in your letter, by the account they have given me of your affairs; 18 And thereby have refreshed my spirit, and will refresh yours, by informing you of my health. Wherefore, shew such persons the respect which is due to them, ver. 16. 19 The churches of Asia, especially those of Ephesus and its neighbourhood, wish you all felicity. Aquila and Priscilla, formerly members of your church, (Acts xviii. 2. 18.), but who at present are with me, salute you with much Christian affection, as do all the Christians in their house. 20 All the brethren who labour with me in the gospel, desire me to mention their affection to you. Shew ye your good will towards one another, by kissing one another with a pure affection. 21 The salutation of Paul is sent you, written with mine own hand. See 2 Thess. iii. 17. Col. iv. 18. 22 If any one professing the gospel, love not the Lord Jesus Christ, I with mine own hand write this greatest curse against him, He shall be Anathema, Maran-atha. common. For many who used curious arts, the arts of magic and divination, were converted, and burned their books containing the secrets of these arts, Acts xix. 17-20. This so enraged the idolaters at Ephesus, but especially the craftsmen, that they raised the great tumult described Acts xix. 23-41. Ver. 10. That he be among you without fear. At this time, Timothy being young, and extremely attached to the apostle, there was some reason to fear that the faction would treat him ill; more especially if he reproved them for their disorderly practices. The apostle therefore recommended it to the sincere part of the church, to defend him from any injury which the faction might attempt to do him, either in his character or his person. Ver. 11. I expect him with the brethren ;]-namely, Erastus, who had been sent with Timothy to Corinth, Acts xix. 22. and Titus, who carried this letter, and another brother whose name is not mentioned, (see 2 Cor. xii. 17, 18.); perhaps also, some of the Corinthian brethren, whom the apostle had desired Titus to bring with him to Ephesus, having need of their assistance there. Ver. 12-1. His inclination was not at all to go now.-The Latin coinmentators are of opinion, that Apollos, displeased with the behaviour of the faction, had left them as incorrigible, and had returned to Ephesus, from whence he had been recommended to the brethren of Achaia, Acts xviii. 24. 27. xix. 1. But the messengers from Corinth arriving with a letter to the apostle full of respect, he answered it by Titus, and requested Apollos to accompany him, in the hope that he might be useful in assisting Titus to settle the disturbances in that church. But Apollos refused to go, knowing the violent temper of the faction. 2. But he will go when he shall find a convenient season.]-Jerome says, Apollos actually went to Corinth, after the disturbances had ceased. But whether in this Jerome delivered his own opinion only, or some ancient tradition, is uncertain. Ver. 14. Let all your matters be done with love ;]-namely, your differences about worldly affairs, mentioned chap. vi. your disputes concerning marriage and a single state, chap. vii. your eating things sacrificed to idols, chapters viii. x. your eating the Lord's supper, chap. xi. and your method of exercising your gifts, chapters xii. xiv. In all these ye ought to have a regard to the good of your neigh. bours, that ye may not occasion each other to sin. Ver. 17.-1. I am glad of the coming of Stephanas.]-Stephanas is supposed by many to have been the son of Stephanas, mentioned ver. 15. He, with Fortunatus and Achaicus, I suppose, were the messengers sent by the sincere part of the Corinthian church, with the letter mentioned chap. vii. 1. See the Preface to this Epistle, sect. 6. 2. Fortunatus.]-Doddridge thinks "this worthy person survived St. Paul a considerable time, as it appears from Clement's epistle to the Corinthians, $59. that he was the messenger from the church at Rome to the church at Corinth, by whom Clement sent that invaluable epistle." 3. Have supplied your deficiency. To v vse. This by some is translated your want, by which they understand the apos tle's want of the presence of the Corinthians. But that translation makes no difference in the sense. Ver. 19. Aquila and Priscilla salute you.]-These worthy persons lived in Corinth all the time the apostle was there. And when he departed, they accompanied him to Ephesus, Acts xviii. 18. where they remained after he left Ephesus to go to Jerusalem. For when he returned to Ephesus he found them there, as is plain from their salutation sent to the Corinthians in this letter, which was written from Ephesus. But they seem to have left Ephesus about the time the apostle departed to go into Macedonia. For in the letter which he wrote to the Romans from Corinth, they are saluted as then residing in Rome. Ver. 20. All the brethren salute you.]-The word brother often signifies one who employed himself in preaching the gospel, 1 Cor. i. I. 2 Cor. i. 1. ii.13. Now, as in this passage the brethren are distinguished from the church, or common people, it is probable the apostle meant his fellow-labourers in the gospel. Ver. 22. He shall be Anathema, Maran-atha.]--In the Greek it is, Let him be. But the imperative is here put for the future. See Ess. iv. 9. Anathema, Maran-atha, were the words with which the Jews began their greatest excommunications, whereby they not only excluded sinners from their society, but delivered them to the di vine Cherem or Anathema; that is, to eternal perdition. This form they used, because Enoch's prophecy concerning the coming of God to judge and punish the wicked began with these words, as we learn from Jude, who quotes the first sentence of that prophecy, ver. 14. |