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2 Ὁ δε λοιπον, ζητειται εν τοίς οικονομοις, ίνα πιςος τις ευρεθῇ.

5 Therefore judge no-
thing before the time, until
the Lord come, who both
will bring to light the hidden
things of darknefs, and will

make manifeft the counfels
of the hearts: and then fhall
every man have praise of
God.

η

γαρ εμαυτῳ συνα

3 Εμοι δε εις ελαχίζου εσιν ἵνα ὑφ ̓ ὑμων ανακριθώ, ύπο ανθρώπινης ημέρας, αλλ' εδε εμαυτόν ανακρίνω. οιδα· αλλ' εκ εν 7 Ουδέν τετῳ δε δικαίωμαι· ὁ δὲ ανακρίνων με, Κύριος εςιν 5 Ωστε резу про найду τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κυρια· ός και φωτίσει τα κρυπτα τε σκοτες, και φασ νερώσει τας βελας των καρδιώρο και τοτέ ὁ επαινο

αν

γενήσεται ἑκάστῳ από του

Θεό.

as was formerly obferved, chap. ii. 7. note 1. And he called himself the feward, or myftagogue of thefe myfteries, to intimate, that the deepest doctrines, as well as the first principles of the gofpel, were entrusted to him to be dispensed or made known; and that his faithfulnefs as a fteward, confifted not only in his difcovering them exactly as he had received them from Chrift, but in his discovering them as his hearers were able to receive them.

Ver. 3.—1. That I be condemned by you. The word ανακρίνειν, properly fignifies to examine, in order to pass a judicial fentence, either of acquittal or of condemnation, Luke xxiii. 14. Acts iv. 9. But as the fimple verb κρίνειν, to judge, fignifies alfo to condemn, Rom. xiv. 22. the compound verb araxgvs, to examine, may fignify to condemn in confequence of examination: it being usual in all languages, to put the caule for the effect. This fenfe, the word avangavy evidently hath in the latter part. of the verfe : Ουδε εμαυτον ανακρινω, I do not condemn myfelf: for the apoftle could not fay, I do not examine, or judge myfelf. It is the duty of every good man to examine and judge himself: and it is what the apoftle recommended to the Corinthians, 1 Cor. xi. 31. 2 Cor. xiii. 5.

2. Human judgment, Ανθρώπινης ημερας ; literally, human day, namely, of judgment, in allufion to the great day of judgment.

Ver. 4. For I am confcious to myfelf of no fault. The like form of expreffion was used by the Latins: Nil confcire fiti, nulla pallefcere

culpa.

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culpa -We have the Greek phrafe complete, Job. xxvii. 6. LXX, Ou зар συνοιδα εμαύτω ατόπον πράξας.

Ver. 5. — 1. Do not before the time pass any judgment. Neither in church nor ftate could order and peace be maintained, if rulers were not to pafs judgment on offenders, and punish them. This, therefore, is one of thofe general expreffions, of which there are a number in fcripture, which must be limited by the fubject to which they are applied. See another example, ver. 7.-The Corinthians were not to pafs any judgment on Paul's general behaviour as an apoftle, till Chrift his mafter came and judged him. In fuch, and in many cafes of a like nature, to judge rightly, we ought to have the knowledge of men's hearts, as the apoftle infinuates in the latter part of the verfe.

2. Lay open the counfels of the hearts. What the apoftle hath written here concerning Chrift, is agreeable to what Chrift fays of himfelf, Rev.. 23. All the churches hall know that I am he who fearcheth the reins and the hearts, God is called the fearcher of all hearts,

Chron. xxviii. 9.

6

Ver. 6.

6 And thefe things, brethren, I have in a figure

transferred to myself, and

to Apollos, for your fakes: that ye might learn in us not to think of men, above that 3:57 which is written, that no one of you be puffed up for one againft another.

7 For who maketh thee
to differ from another? and
what halt thou that thou
didft not receive? now if

thou didit receive it, why
doft thou glory as if thou
hadft not received it.

6 Ταύτα δε αδελφοι, με]εσχηματισα εις εμαυτον και Απολλω δι ̓ ὑμας, ἵνα εν ἡμῖν μαθητε το μη ὑπερ ὁ γεΓραπται φρονειν, ένα μη εις ὑπὲρ τε ἑνος φυσιοεσθε κατα

το έτερ8.

7 Τις γαρ σε διακρίνει ; τι δε εχεις ὁ εκ έλαβες; ει δε και έλαβες, τι καυχασαι μη λαβών;

8 Now ye are full, now

ye are rich, ye have reigned
would to God ye did reign,
that we alfo might reign with

as kings without us: and I

you.

8 Ήδη κεκορεσμενοι εστέ, ηδη επλετησατε, χωρις ήμων εβασίλευσατε" και οφελον γε εβασίλευσαζε, ἵνα και ήμεις ὑμῖν συμβασιλεύσωμεν.

9 For I think that God

9 Δοκω

γαρ

ὅτι ὁ Θεός

hath fet forth us the Apoftles ἡμᾶς τες αποστολες εσχατες

laft, as it were appointed to

Ver. 6.- t. I have figuratively applied to myfelf and Apollos ; I mean by fubftituting our names, chap. i, 12. iii. 4. iu place of the names of the teachers among you, whom I meant to reprove.

2. Not to eieem any teacher. Wolf on Philip. i. 7. obferves, that the word gove denotes the paying a peculiar regard or attention to a perfon.

.

3. Above what hath been written, namely, chap. iii. 5.-9. 21. iv. 1. This great apoftle, by thus ftripping himself of all honour, and by taking to himself the fimple character of a fervant of Chrift, ver. 1. taught the heads of the faction to lay afide their boafting, and to behave with modefty, especially as all the teachers at Corinth, did nothing but build upon the foundation which he had laid, and exercised no fpiritual gift but what they had received, either from him, or from fome other apostle.

4• Be pufed up again another. The word φυσιοw, fignifies the ftate ofa perfon's mind, who is filled with an high opinion of himfelf, and who, in confequence of that high opinion, indulges hatred and wrath againft all who fail in paying him the refpect which he thinks his due. This latter operation of pride, is the evil which the apostle condemns in the paffage before us, as is plain from the turn of his expreffion: That no one of you may, on account of one, be puffed up against another.

I

6 Now, these things, brethren, I have figuratively applied to myself and Apollos, for your fakes, that (ev) by us ye may learn not to efteem TEACHERS above what hath been written, 3 that no one of you may, on account of one, be puffed up against another.

4.

7 (Tag, 91.) Befides, who maketh thee to differ? For (As, 105.) what haft thou which thou didst not receive? and now, if thou didst receive IT,why doft thou boast as not receiving IT?

2.

8 Now ye are filled, now ye are become rich,' ye have reigned without us; and, I wish, indeed, ye had reigned PROPERLY, that we also might reign with you.

6 Now these things, brethren, concerning the heads of the factions, I have figuratively applied to myself and Apollos, for your fakes, that by us, who who difclaim all pre-eminence inconfiftent with the honour due to Chrift, ye may learn not to fleem teachers above what hath been written, ver. 1. and that no one of you may, on account of any teacher, be puffed up with anger against another who does

not efteem that teacher as he does.

9 For I think that God hath fet forth us the apoftles laft, as perfons appointed to death: that

7 Befides, to the falfe teacher, I fay, who maketh thee to differ from others? For what fpiritual gift haft thou, which thou didst not receive from fome apoftle? And now, if thou didst receive thy gift from the apostles, why doft thou boaft as not receiving it, by fetting thyfelf up against me, who am an apostle?

8 Now ye falfe teachers are living in plenty; now ye are become rich with the prefents ye have received from your admirers. Te have reigned during my abfence, and I wish, indeed, ye had reigned in a due fubordination to Chrift, that we also might rule the church at Corinth, with you.

9 Yours is not the lot of the apoftles of Chrift, (John xvi. 33.) For I think that God hath fet forth us the apostles, laft of all the prophets,

Ver. 8.-1. Are become rich. Whitby underftands this of their be ing rich in spiritual gifts, as well as in worldly wealth.

2. Te have reigned. The apoftle expreffes the behaviour of the falfe teacher by the word reigning, either becaufe he governed the faction in an imperious manner, and attempted to rule the fincere part of the church according to his own pleafure, or because he lived at Corinth in affluence.

1

ως επί

Ver. 9.-1. Set forth us the apofiles last, we davaties, as persons appointed to death. This is an allufion to the Roman theatrical spectacles. For from a paffage of Seneca's epiftles, quoted by Whitby, it appears that in the morning, thofe criminals to whom they gave a chance of efcaping with their life, fought with the wild beasts armed.

But

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death. For we are made a fpe&tacle unto the world, and

to angels, and to men.

κόστ

απέδειξεν ὡς επιθανάτιους, ότι
θεατρον εγενήθημεν τω
μω και αγίελοις και ανθρωποις.
το Ημεις μωροι δια Χρισ
στον, ὑμεῖς δε φρόνιμοι

fools for

are

10 We Chrift's fake, but ye are wife in Chrift: we are weak, but

εν

ye are frong : ye are honour- Χριστῳ· ἡμεις ασθένεις, ύμεις δε ισχυροί· ὑμεῖς ενδοξοι, η μεις δε ατιμοσο

able, but we are defpifed.

11 Even unto this prefent hour, we both hunger and thirft, and are naked, and are buffeted, and have no certain dwelling-place;

12 And labour, working with our own hands: being reviled, we blefs : being perfecuted, we fuffer it :

11 Αχρι της αρτι ώρας δίψωμεν

κου

και πεινωμεν, και

και γυμνητευομεν, και λαφιζόμεθα, και απατούμεν, 12 Και κοπιωμεν εργα

1

ζόμενοι τας ιδιας χερσι
λοιδορούμενοι,
διωκόμενοι, ανεχομεθα.

ευλογουμενα

But in the afternoon, the gladiators fought naked, and he who escaped, was only referved for flaughter to another day: So that they might well be called επιθανάτιες, perfons appointed to death. By com. paring the apoftles to thefe devoted perfons, Paul hath given us a strong and affecting picture of the dangers which the apoftles encountered in the courfe of their miniftry: dangers, which at length proved fatal to the most of them. Their labours and fufferings were greater than thofe of the ancient prophets.

2. A fpeñacle to the world, even to angels, and to men. By the angels, to whom the apoftles were made a fpectacle, fome underftand the evil angels, who may be fuppofed to delight in the blood of the martyrs. Others understand the good angels, to whom the faith and conftancy of the apoftles gave great joy. I doubt not but both were intended. For it must have animated the apoftles in combating with their perfecutors, to think that they were disappointing the malice of evil fpirits, while they were making the angels in heaven, and good men on earth happy, by the faith, and paticncé, and fortitude which they were ext erting in fo noble a caufe."

Ver. 10. We are fools on account of Chrift, &c. In this verfe, the apoftle repeats ironically the things, which his enemies in Corinth faid of him. And in the fame fpirit of irony, he attributes to them the contrary qualities.

Ver. 11.-1. To the prefent hour, we both hunger and thirst, and are naked. This, with his working with his won hands, mentioned ver. 12. being written at Ephefus, where he abode near three years, it fhews us, that the apoftle took no maintenance from the Ephefians, any more

than

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