Verse-by-Verse Bible Commentary
1 Corinthians 16:6

Clarke's Commentary

Verse 1 Corinthians 16:6. Yea, and winter with you — He purposed to stay till pentecost at Ephesus; after that to go to Macedonia, and probably to spend the summer there; and come in the autumn to Corinth, and there spend the winter.

That ye may bring me on my journey — That ye may furnish me with the means of travelling. It appears that, in most cases, the different Churches paid his expenses to other Churches; where this was not done, then he laboured at his business to acquire the means of travelling.

Bridgeway Bible Commentary

Personal notes and farewell (16:5-24)

Paul’s plan is to visit Macedonia and then move south to Corinth. He realizes that the church in Corinth needs further help, so when he comes he wants to spend some time there (5-7). He is not sure when he will make this visit, as he currently has much urgent work to do in Ephesus (8-9).

When Timothy arrives in Corinth (cf. Acts 19:22), the Christians are not to treat him with any less respect than they would Paul, for Timothy and he are doing the same work. Paul is anxious for Timothy to return to Ephesus as soon as possible, so that he might find out whether the situation in Corinth has improved (10-11). Paul tells them he has suggested that Apollos pay them another visit, but Apollos feels the time is not yet suitable (12).

Paul urges the Corinthians not to act like children any longer, but to act like responsible mature adults (13-14). Not all of them have acted immaturely. There are faithful hard-working people like those of the household of Stephanus, and the church should follow their leadership (15-16). The other two men who have come with Stephanus to seek Paul’s advice are likewise ones whom the church should follow (17-18).

A number of people and churches of the province of Asia join Paul in sending greetings to the Corinthians. Among these are Aquila and Priscilla, and the church in Ephesus that meets in their house (19-20; cf. Acts 18:18-19,Acts 18:24-26).

Finally, Paul takes the pen from his secretary to sign the letter himself (21; cf. 2 Thessalonians 3:17). In his own handwriting he adds a warning to those who are disloyal to Christ, expresses his longing for Christ to return, and sends his love to all the believers in Corinth (22-24).

Coffman's Commentaries on the Bible

But with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go.

The intention of spending some time at Corinth was fulfilled. "This he afterward found himself able to do" (Acts 20:2-3). John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 434.

Set me forward on my journey … This is not a hint that he would expect to receive traveling expenses, rather having reference to the custom of the Christians accompanying departing guests for some distance at the time of their leaving, as in Acts 15:3; Acts 17:15, and Romans 15:24.

Barnes' Notes on the Whole Bible

That ye may bring me on my journey - That you may accompany me, or aid me, and furnish me the means of going on my journey. It was customary for the apostles to be attended by some members of the churches and friends in their travels. See the note at Acts 10:23.

On my journey ... - Probably to Judea. This was evidently his intention. But wherever he should go, it would be gratifying to him to have their aid and companionship.

Living By Faith: Commentary on Romans & 1st Corinthians

16:5-9: But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia; 6 but with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go. 7 For I do not wish to see you now by the way; for I hope to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost; 9 for a great door and effectual is opened unto me, and there are many adversaries.

Some of Paul’s opponents (compare 4:18) did not believe he would return to Corinth so Paul wanted the Corinthians to know his future plans. Paul said he intended to visit Corinth after he had passed through Macedonia (verse 5). “Macedonia” (makedonia) was a Roman province north of Greece (it bordered the Adriatic and Aegean Seas). Paul had previously visited this province while on his second missionary journey (Acts 16:9 f).

Paul was at Ephesus when he wrote this letter (verse 8); it seems members of Chloe’s household brought him a “firsthand report of the divisions within the assembly (1 Corinthians 1:11). They were followed by three members of the Corinthian church (Stephanas, Fortunatus, and Achaicus) who brought Paul a financial gift (16:17). Perhaps they also carried to Paul a letter from the church in which questions were asked about various doctrinal and moral issues (7:1). Thus, through personal conversations with Apollos, the Chloe household, and the three church emissaries, plus the content of the letter, Paul learned about the troubled state of the Corinthian church. Unable to leave Ephesus at that time (16:3-9), Paul did the next best thing; he wrote this letter to resolve the many problems. It was probably written near the end of his ministry at Ephesus, for he states that he had already made plans for leaving the province of Asia (16:5-7). Thus, it is reasonable to assume that it was composed during the fall or winter of A.D. 55, because he said that he would stay at Ephesus until Pentecost (16:8)” (Gromacki, p. xiv). The following map may help readers visualize Paul’s travel plans.

If Paul’s plans went as he intended (he would visit the province of Macedonia, verse 5, and then visit Corinth), he would be able to “abide” with the Corinthians for a while and possibly spend the “winter” with them, verse 6. Paul had some definite hopes, but his future plans were not absolutely certain.

The itinerary described in verses 5-6 would have allowed Paul to visit congregations in Macedonia (i.e. churches such as Philippi, Thessalonica, and Berea) during the summer months and collect their “funds for the suffering saints” in Jerusalem (16:21, 3). Then he could come to Corinth and stay for a while, perhaps the entire winter (verse 6). Verse 7 specifically says Paul did not want to see the Corinthians “by the way” (in passing). He wanted to “tarry a while” (7b) at Corinth, if the “Lord” permitted. The CBL (First Corinthians, p. 487) noted how “Paul was above all a servant, and he went where his Master, the Lord, directed.”

The proposed itinerary in this chapter is different from the one found in 2 Corinthians 1:15-16. In the Second Corinthian letter Paul said he first planned to visit Corinth, then go to Macedonia, and then return to Corinth (2 Corinthians 1:15-16). Since the plan here in 1 Corinthians 16:1-24 describes only one trip to Corinth (Paul hoped to leave Ephesus, enter into Macedonia and then go to Corinth for the winter months [November-February]), some of the Corinthians said Paul was fickle (2 Corinthians 1:17). Paul answered this charge in the Second Corinthian letter; he told the Corinthians he was not fickle or indifferent to their needs.

Since the New Testament describes two separate itineraries, which one did Paul use? This question is answered in Acts 20:1-3 (Paul used the one described here in 1 Corinthians 16:1-24). Since the Corinthians had so many problems, it seems Paul hoped that the plan described here would give these Christians some extra time to correct some of their problems before his visit (compare 2 Corinthians 1:23).

Paul based his desires on God’s will (“if the Lord permit,” 7b) and this should be our attitude as we go through life. We may have many ideas, hopes and plans, but our attitude should always be: “If this is the Lord’s will.” A Christian might actually say, “If the Lord wills” (compare Acts 18:21; 1 Corinthians 4:19), but if the Lord wills is really an internal attitude instead of a spoken phrase.

When Paul came to Corinth he wanted the Corinthians to “set” him “forward” on his “journey” (verse 6). Some authors believe this means Paul expected the Corinthians to fully or partially fund his trip or give him the things he needed. These explanations are possible because the word translated “may set me forward” (propempo) has several nuances, including “to send someone with provisions.” Paul may have meant the Corinthians were to fund his trip, but this author prefers to think he was asking the Corinthians to accompany him for a little ways as he departed (see Acts 15:3; Acts 17:15; Romans 15:24 where may set me forward has this meaning). The Corinthians may have provided some supplies for Paul, but this was surely a voluntary act (compare 1 Corinthians 9:15).

Verse 9 provides another reason for Paul delaying his trip to Corinth: The gospel was spreading rapidly in Ephesus. Paul had an “open door” in the area where he was (people were very receptive to the truth) and he wanted to continue to use this great opportunity. The word “door” (thura) is a metonymy for opportunity (compare Acts 14:27; 2 Corinthians 2:12; Colossians 4:3). Since “God opens doors of faith for the apostolic message to be delivered (Colossians 4:3; Acts 14:27)” (CBL, GED, 3:130), it “is a wise man’s part to watch opportunities” (Bengel, 2:271).

Paul not only saw an opportunity, he saw a continuing opportunity (the verb “opened” in verse 9 is expressed with the perfect tense). This tense tells us this “door” had been opened in the past and it was staying open. Paul also said this opportunity was “great” (megas); this greatness is seen in the fact that Paul stayed at Ephesus for three years (Acts 20:31), his longest recorded stay in any single place. The word “effectual” in verse 9 (energes) is an adjective that is “used almost exclusively for the work of divine or demonic powers. In 1 Corinthians 16:9 Paul implied that it is God who ultimately makes the work effectual; He was opening a ‘great and effectual’ door of ministry” (CBL, GED, 2:437). For more information about Paul’s work at Ephesus see Acts 19:1-20.

Although Paul was having great success at Ephesus, he also had “many adversaries” (compare Acts 19:21-40; 2 Corinthians 1:8-10). Adversaries (antikeimai) is a present tense verb that occurs 8 times in the New Testament. In Galatians 5:17 this word is translated “contrary.” Here Paul implied that he wanted to stay and refute his adversaries (he was not someone who ran at the first sign of trouble).

Some pay little attention to Paul’s travel plans and missionary journeys because they think this information has little to no value for their lives. Studying Paul’s plans and journeys can be very profitable. Gromacki (202) noted how “On the second missionary journey God had forbidden Paul to preach in Asia (Acts 16:6), but on the third journey God had opened the closed door (Revelation 3:7-8). Paul knew that his responsibility was to go through opened doors, not to fret about closed doors. He also knew that it was God who did the opening and the closing (2 Corinthians 2:12; Colossians 4:3).” This information reminds us that God still sometimes closes doors in our lives and we need to accept these times. We must also remember that closed doors are sometimes opened; if this happens, we should also act accordingly.

Smith's Bible Commentary

Chapter 16

And so he writing to them now about taking up a collection for the saints [that are in Jerusalem], as he asked also the churches in the area of Galatia. Now he said on the first day of the week ( 1 Corinthians 16:1-2 )

Which would seem to indicate that they did gather together on Sunday.

let every one of you lay by him in store, as God has prospered him, that you don't take any collections when I come ( 1 Corinthians 16:2 ).

Paul didn't want them taking offerings while he was there, he wanted them to do this in advance before he got there.

And when I come, whoever you shall approve by your letters, I will send them to bring your liberality to Jerusalem. And if it is necessary that I go also, I will take them with me. Now I will come unto you, when I will pass through Macedonia: for I am going to pass through Macedonia. And it may be that I will abide with you, in fact even spend the winter with you, that you may bring me on my journey whithersoever I go. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permits ( 1 Corinthians 16:3-7 ).

Now Paul's plans here are all loose, hanging loose, whatever the Lord permits. Now this is what I'm hoping to do, this is what I plan to do. Plan to, you know, I'm going to pass through Macedonia, upper Greece, and I'm going to come on down there to Corinth, so I want you to have this offering all set. And I plan to spend maybe the winter there with you, if the Lord permits.

You know, it's always good when you're walking with the Lord to just hang loose. Whatever the Lord has in mind. I think that we make a mistake sometimes in getting so set in routines that we're not available for God to change our plans.

You know, a good way never to be disturbed is to always expect to be disturbed. If I'm always expecting God to disturb me at anytime, then I'm never disturbed when He does. But if I try to so order my life down to every last little facet, then I'm really disturbed when I'm disturbed. But if I'm expecting to be disturbed, then I'm never disturbed. Because I'm expecting it. So, James said, "Go to now you who say, tomorrow we're going to do this and this and this," he said you should rather say, "if the Lord wills tomorrow we will do this and this," because you don't know what tomorrow holds. Life is but a vapor, it just appears for a moment and it's gone. So you really don't know what tomorrow . . . so better to say, "If the Lord wills." And so Paul here, "if the Lord permits. You know, this is what I am planning to do providing if the Lord permits and the Lord wills." But he's leaving the options open for God to guide him. And this is what I am intending, it's what I'm hoping, what I'm planning, if the Lord permits.

But I'm going to tarry here in Ephesus until Pentecost ( 1 Corinthians 16:8 ).

That would be in until June. Then hoping to come on over to Macedonia, passing on down, and spend the winter. Corinth would be a great place to spend the winter, and so spend the winter there in Corinth before I take off for Jerusalem. Desiring, of course, to be back in Jerusalem for the feast of the Passover.

"I will tarry at Ephesus until Pentecost."

For a great door and effectual door is open unto me, and there are many adversaries ( 1 Corinthians 16:9 ).

I love that, "I'm gonna stick around here because there are a lot of problems." A lot of enemies, a lot of adversaries. So, hey, this is rich. I'm gonna stick here for a while. You know, where we face adversaries, a time to run you know. A lot of adversaries around, let's get out of here. But it was a challenge to Paul. Oh, that we would be challenged more for the work of the Lord. There is an effectual door, but there are a lot of adversaries. But oh, the opportunities are so great. I'm gonna stick around here for a while, things are really cooking, you know. Opportunities are great. A lot of adversaries, but the opportunities are great.

Now if Timothy comes, see that he might be with you without fear ( 1 Corinthians 16:10 ):

Don't intimidate him, he's a young man.

for he works the work of the Lord, as I also do. Let no man therefore despise him ( 1 Corinthians 16:10-11 ):

Now you remember when Paul wrote to Timothy he said, "Let no man despise your youth. But be thou an example unto the believer in your godliness and in your walk and all." And now he is writing the church and saying, "Now don't despise him. He's just a young man. But he is laboring for the Lord even as I do." And Paul wrote of Luke in another epistle, "I really don't have anyone who has the same burden and mind that I do, than Luke." I mean, Luke was just really a pattern of Paul. He had caught the same vision of Paul. And Paul said, "There's really no one that sees things quite as much like me as does Timothy." So he is writing to them, "Receive Timothy. He is serving the Lord just like I do; don't despise him."

but conduct him forth in peace, that he may come unto me: for I look for him with the brethren ( 1 Corinthians 16:11 ).

So help him along his way, because I'm waiting for him and looking for him.

As touching our brother Apollos ( 1 Corinthians 16:12 ),

Now you remember in the beginning of the epistle, Paul spoke about Apollos, and some were saying, "I'm of Cephas. I'm of Peter. I'm of Apollos. I'm of Paul." And he said, "One plants, one waters; God gives the increase. I planted, Apollos watered; God gave the increase. He who plants is nothing, he who waters is nothing; it is God who gives the increase." Now, Paul is writing to them concerning Apollos.

Now touching our brother Apollos,

I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have a more convenient time. Watch ye, stand fast in the faith, be ready like men, be strong [stand up like men, actually]. Let all your things be done with love ( 1 Corinthians 16:12-14 ).

So even as Paul closes so many of his epistles, you remember Romans 13 , he got into these short little exhortations. The last of Thessalonians he gets into short little exhortations. So here, short little exhortations: now watch, stand fast in the faith, be strong like men, stand like men, be strong. Do everything with love.

And I beseech you brethren, (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry,) ( 1 Corinthians 16:15 )

I love that. What a great addiction. They've addicted themselves to the ministry of the saints,

that you submit yourselves unto such, and to every one who helps with us, and labors. I am glad for the coming of Stephanas and Fortunatus and of Achaicus: for that which was lacking on your part they have supplied ( 1 Corinthians 16:16-17 ).

So I appreciate these fellows coming with the supplies that they've brought.

For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. Now the churches of Asia ( 1 Corinthians 16:18-19 )

Paul was at Ephesus, you remember.

they salute you. Aquila and Priscilla salute you ( 1 Corinthians 16:19 )

Paul first met Aquila and Priscilla in Corinth. They were converts of Paul there in Corinth, it would appear. He first met them there, then they went on to Ephesus and worked with Paul in Ephesus.

Aquila and Priscilla salute you in the Lord, with the church that is in their house ( 1 Corinthians 16:19 ).

Churches don't have to meet in buildings. They can meet under trees, they can meet in houses, and where two or three are gathered together in His name, you've got a church. The Lord is there. Gathering to worship Him. And so, "The church that is in their house greets you."

All the brethren greet you. And greet one another with a holy kiss. The salutation of me Paul in my own hand ( 1 Corinthians 16:20-21 ).

So Paul had dictated the letter up to this point. Now he takes the pen out of the hand of the secretary there, who he's been dictating the letter to, and squinting bad eyes, he says, "I'm gonna write this in my own hand." And so the big scribbly letters, because he can't see very well, and so they really recognize, yea this is Paul. Look at that.

So the salutation of Paul is with my own hand.

If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha ( 1 Corinthians 16:22 ).

Let him be anathema. Anathema is accursed. Any man who doesn't love the Lord Jesus Christ is really accursed. Maranatha, the Lord cometh! This is the mental attitude that we are to have at all times. The mental attitude with which we live in this materialistic society. The mental attitude as we face the materialism of the world. The Lord cometh! We are in the world. We are not to be of the world. We are to have our every contact with the world as light as possible, realizing that the Lord is coming. Don't get too involved in the temporal, material things. Get more involved in the eternal, spiritual things. As we get into II Corinthians, Paul will tell us, "for we look not at the things which are seen, they are temporal, but the things which are not seen, they are eternal."

The grace of our Lord Jesus Christ be with you. My love be with all of you in Christ Jesus. So be it ( 1 Corinthians 16:23-24 ).

Glorious -- I Corinthians.

And next week, or the following week, we begin II Corinthians, the first couple chapters. And you'll find that it will also be a very fascinating epistle. You know, it's always exciting to realize that our next meeting could very possibly be in the air -- for Maranatha! The Lord is coming!

And so may the Lord be with you and bless you this week. May the Word of God dwell in your hearts richly through faith. And may you begin to comprehend with the saints just how much God really does love you. And may you begin to experience more and more God's touch of love and power in your life, as you seek to walk with Him in a way that is pleasing unto Him. God bless you, fill you with His love. In Jesus' name. "

Contending for the Faith

And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

And it may be that I will abide, yea, and winter with you: To "abide" (parameno) means to "remain beside, (or) to continue always near" (Thayer 485-1-3887). Paul’s desire was to stay near Corinth during the winter months.

that ye may bring me on my journey whithersoever I go: After winter is over Paul is counting on the Corinthians to assist him in his journeys. The type of assistance is often misunderstood. Some think that Paul refers to financial assistance; however, such is not likely because he wrote of problems that arise from such actions when he says, "But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void" (9:15). The definition of the word "bring" (propempo) explains that Paul means "to accompany or escort" (Thayer 541-1-4311). Paul means that he hopes they will "send him forward" (The Cambridge Bible 165) or accompany him to other places after the winter. The same expression is found in Acts 15:3, Acts 20:38, Acts 21:5, and other places.

It was a standard practice for brethren in a certain area to accompany a loved one or friend a few miles on his trip when he left for a long journey. When Paul left Ephesus, some of the members accompanied him: "Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship" (Acts 20:38). The term "accompanied" comes from the same term translated "bring" in this verse.

Dr. Constable's Expository Notes

G. The collection for the Jerusalem believers 16:1-12

I have chosen to include this section with the others that deal with questions the Corinthians had asked Paul rather than with Paul’s concluding comments because it begins "peri de" (1 Corinthians 7:1; 1 Corinthians 7:25; 1 Corinthians 8:1; 1 Corinthians 12:1; 1 Corinthians 16:12; cf. 1 Corinthians 8:4). Probably they had asked about the collection Paul was assembling in a letter or through messengers. This is the least confrontational section in this epistle, though we can detect tension here too. Problems over this collection emerge clearly in 2 Corinthians.

"Most ancient letters were brief, and a large number were business-related. Whereas most of Paul’s correspondence more closely resembles philosophers’ letters discoursing on moral topics, he is ready to address business as well." [Note: Keener, 1-2 Corinthians, p. 136.]

"This chapter may seem unrelated to our needs today, but actually it deals in a very helpful way with three areas of stewardship: money (1 Corinthians 16:1-4), opportunities (1 Corinthians 16:5-9), and people (1 Corinthians 16:10-24). These are probably the greatest resources the church has today, and they must not be wasted." [Note: Wiersbe, 1:621.]

Dr. Constable's Expository Notes

2. The travel plans of Paul and his fellow apostles 16:5-12

As the preceding verse revealed, Paul’s plans were tentative to some extent. He wanted the Corinthians to know that he anticipated a return to Corinth and hopefully a stay of several months. Timothy and Apollos might return too.

Dr. Constable's Expository Notes

Paul did spend the winter in Corinth, but it was the winter after the one when he expected to be there, the winter of 57-58 rather than 56-57 (cf. Acts 20:2-3; Romans 16:1; Romans 16:23). He sensed the need to spend a good long visit in Corinth, and in view of the problems in the church that he mentioned in this letter we can understand why.

Barclay's Daily Study Bible

Chapter 16

PRACTICAL PLANS ( 1 Corinthians 16:1-12 )

16:1-12 With regard to the collection for the people of Christ, do you too follow the instructions which I gave to the Churches of Galatia. Every first day of the week each of you must put by and save up whatever his prosperity demands, so that there may be no need to take collections when I arrive. Whenever I arrive, I will send whoever you approve by letter to take your gifts to Jerusalem. If it is fitting for me to go, too, they will travel with me. I will come to you after I have passed through Macedonia. Possibly I may stay with you, or I may even spend the winter with you so that you may speed me on my way wherever I go. I do not want to see you now in the passing, for I hope to stay some time with you, if the Lord permits it. I will stay in Ephesus until Pentecost, for a great and effective door stands open to me, although my opponents are many.

There is nothing more typical of Paul than the abrupt change between 1 Corinthians 15:1-58 and 1 Corinthians 16:1-24. 1 Corinthians 15:1-58 has been walking in the loftiest realms of thought and theology, and discussing the life of the world to come. 1 Corinthians 16:1-24 deals with the most practical things in the most practical way and is concerned with the everyday life of this world and the administration of the Church. There is no reach of thought too high for Paul to scale and no practical detail of administration too small for him to remember. He was very far from being one of those visionaries, who are at home in the realms of theological speculation and quite lost in practical matters. There might be times when his head was in the clouds but his feet were always planted firmly on the solid earth.

He begins by dealing with the collection for the poor saints at Jerusalem. This was an undertaking very dear to Paul's heart. (compare Galatians 2:10; 2 Corinthians 8:1-24; 2 Corinthians 9:1-15; Romans 15:25; Acts 24:17). There was a certain brotherliness in the ancient world. In the Greek world there were associations called eranoi. If a person fell on evil days or was in sudden need, his friends would club together to raise an interest-free loan to help him. The synagogue had officials whose duty it was to collect from those who had and to share out to those who had not. Quite frequently Jews who had gone abroad and prospered sent their envoys to Jerusalem with contributions for the Temple and for the poor. Paul did not want the Christian Church to be behind the Jewish and the heathen world in generosity.

But to him this collection for the poor at Jerusalem meant more than that. (i) It was a way of demonstrating the unity of the Church. It was a way of teaching the scattered Christians that they were not members of a congregation only, but members of a Church, each part of which had obligations to the rest. The narrowly congregational outlook was far from the Pauline conception of the Church. (ii) It was a way of putting into effect the practical teaching of Christianity. By arranging this collection Paul was providing his converts with an opportunity of translating into action the teaching of Christ on the virtue of love.

It has been pointed out that, in different letters and speeches, Paul uses no fewer than nine different words to describe this collection.

(i) Here he calls it a logia ( G3048) ; the word means an extra collection. A logia was something which was the opposite of a tax which a man had to pay; it was an extra piece of giving. A man never satisfies his Christian duty by discharging the obligations which he can legally be compelled to fulfil. The question of Jesus was, "What more are you doing than others?" ( Matthew 5:47).

(ii) Sometimes he calls it a charis ( G5485) ( 1 Corinthians 16:3; 2 Corinthians 8:4). As we have already seen, the characteristic of charis ( G5485) is that it describes a free gift freely given. The really lovely thing is not something extracted from a man, however large it be, but something given in the overflowing love of a man's heart, however small it be. We must note that Paul does not lay down a flat rate which each Corinthian Christian must give; he tells them that they must give as their prosperity demands. A man's heart must tell him what to give.

(iii) Sometimes he uses the word koinonia ( G2842) ( 2 Corinthians 8:4; 2 Corinthians 9:13; Romans 15:6). Koinonia means fellowship, and the essence of fellowship is sharing. Christian fellowship is based on the spirit which cannot hug to itself that which it has, but which regards all its possessions as things to be shared with others. Its dominating question is not, "What can I keep?" but, "What can I give""

(iv) Sometimes he uses the word diakonia ( G1248) ( 2 Corinthians 8:4; 2 Corinthians 9:1, 2 Corinthians 9:12-13). Diakonia means practical Christian service. It is from its kindred word diakonos ( G1249) that we get our English word deacon. It may sometimes happen that the limitations of life prevent us from rendering personal service and it may often happen that our money can go where we cannot go.

(v) Once he uses the word hadrotes ( G100) , whose meaning is abundance ( 2 Corinthians 8:20). In that passage Paul speaks of the envoys of the Church who accompany him to guarantee that he does not misuse the abundance which is entrusted to him. Paul would never have desired an abundance for himself. He was content with what he could earn with the toil of his hands and the sweat of his brow. But he was glad in heart when he had abundance to give away. It is a grim commentary on human nature that, when a man is dreaming of what he would do if he was a millionaire, he almost always begins by thinking what he would buy for himself, and seldom of what he would give away.

(vi) Sometimes he uses the word eulogia ( G2129) , which in this case means bounty ( 2 Corinthians 9:5). There is a kind of giving which is not a bounty. The gift is given as a bleak and unavoidable duty, given with a grudge and with no delight. All true giving is a bounty which we are supremely glad to give.

(vii) Sometimes he uses the word leitourgia ( G3009) ( 2 Corinthians 9:12). In classical Greek this is a word with a noble history. In the great days of Athens there were generous citizens who volunteered out of their own pockets to shoulder the expenses of some enterprise on which the city was engaged. It might be to defray the expenses of training the chorus for some new drama or some team to compete for the honour of the city in the games; it might be to pay for the outfitting and manning of a trireme or man-of-war in time of the city's peril. A leitourgia ( G3009) was originally a service of the state voluntarily accepted. Christian giving is something which should be volunteered. It should be accepted as a privilege to help in some way the household of God.

(viii) Once he speaks of this collection as eleemosune ( G1654) ( Acts 24:17). That is the Greek word for alms. So central was alms-giving to the Jewish idea of religion, that the Jew could use the same word for almsgiving and righteousness.

"Alms given to a father shall not be blotted out,

And it shall stand firm as a substitute for sin;

In the day of trouble it shall be remembered,

Obliterating thine iniquities as the heat the

hoar frost" (Ecc 14:15).

The Jew would have said, "How can a man show that he is a good man except by being generous?"

(ix) Lastly he uses the word prosphora ( G4376) ( Acts 24:17). The interesting thing is that prosphora is the word for an offering and a sacrifice. In the realest sense that which is given to a man in need is a sacrifice to God. The best of all sacrifices to him, after the sacrifice of the penitent heart, is kindness shown to one of his children in trouble.

At the end of this section Paul commends two of his helpers. The first is Timothy. Timothy had the disadvantage of being a young man. The situation in Corinth was difficult enough for the experienced Paul; it would be infinitely worse for Timothy. Paul's commendation is that they are to respect Timothy, not for his own sake, but for the sake of the work that he is doing. It is not the man who glorifies the work but the work which glorifies the man. There is no dignity like the dignity of a great task. The second is Apollos. Apollos emerges from this passage as a man of great wisdom. Right at the beginning of this letter we saw that there was a party in Corinth who, quite without the sanction of Apollos, had attached themselves to his name. Apollos knew that, and, no doubt, he wished to stay away from Corinth, lest that party try to annex him. He was wise enough to know that, when a Church is torn with party politics, there is a time when it is wiser and more far-sighted to stay away.

CLOSING WORDS AND GREETINGS ( 1 Corinthians 16:13-21 )

16:13-21 Be on the alert; stand fast in the faith; play the man; be strong. Let all your affairs be transacted in love.

This is an interesting passage because its very practical nature and its ordinariness shed a vivid light on the day to day life of the early Church.

Paul begins with a series of five imperatives. It may well be that all the first four have a military background and are like a commander's orders to his soldiers. "As a sentinel, be ever on the alert. When under attack, stand fast in the faith and yield not an inch. In time of battle, play a hero's part. Like a well-equipped and well-trained soldier, be strong to fight for your King." Then the metaphor changes. Whatever the Christian soldier be to those persons and things which threaten the Christian faith from the outside, to those within the Church he must be a comrade and a lover. In the Christian life there must be the courage which will never retreat and the love which will never fail.

To Paul in Ephesus there had come Stephanas, Fortunatus and Achaicus, and they had brought him first-hand information which filled in the gaps in his knowledge of what was happening at Corinth. His commendation of Stephanas is very interesting. Stephanas deserved respect because he had put himself at the service of the Church. In the early Church willing and spontaneous service was the beginning of official office. A man became a leader of the Church, not so much by man-made appointment, as by the fact that his life and work marked him out as one whom all men must respect. T. C. Edwards says, "In the Church many work, but few toil."

Verses 19 and 20,( 1 Corinthians 16:19-20), are a series of greetings. Greetings are sent from Aquila and Priscilla. These two people, man and wife, move across the background of Paul's letters and the Book of Acts. They were Jews, and, like Paul, were tent-makers. Originally they had been settled in Rome, but in A.D. 49 or 50 Claudius, the Roman Emperor, had issued a decree banishing all Jews from Rome. Aquila and Priscilla found their way to Corinth, and it was there that Paul first met them ( Acts 18:2). From Corinth they found their way to Ephesus, from which now Paul sends their greetings to their old associates in Corinth. From Romans 16:3 we find that they found their way back to Rome and settled there again. One of the interesting things about Aquila and Priscilla is that they show us how easy and natural travel was even at that time. They followed their trade from Palestine to Rome, from Rome to Corinth, from Corinth to Ephesus, and from Ephesus back to Rome.

There is one great thing about these two. In those early days there were no church buildings. It is, in fact, not until the third century that we hear about a church building at all. The little congregations met in private houses. If a house had a room big enough, it was there that the Christian fellowship met. Now wherever Aquila and Priscilla went, their home became a church. When they are in Rome, Paul sends greetings to them and to the church that is their house ( Romans 16:3-5). When he writes from Ephesus, he sends greetings from them and from the church that is in their house. Aquila and Priscilla were two of these wonderful people who make their homes centres of Christian light and love, who welcome many guests because Christ is always their unseen guest, who make their houses havens of rest and peace and friendship for the lonely and the tempted and the sad and the depressed. A great compliment Homer paid one of his characters was to say of him, "He dwelt in a house by the side of the road and he was the friend of wayfaring men." The Christian wayfarer ever found an inn of peace where Aquila and Priscilla lived. God grant to us to make our homes like that!

"Greet each other," writes Paul, "with a holy kiss." The kiss of peace was a lovely custom of the early Church. It may have been a Jewish custom which the early Church took over. It was apparently given at the end of the prayers and just before the congregation partook of the sacrament. It was the sign and symbol that they sat at the table of love joined together in perfect love. Cyril of Jerusalem writes of it, "Do not think that this kiss is like the kiss given to each other by mutual friends in the market place." It was not given promiscuously. Certainly in later times it was not given between men and women, but between man and man, and woman and woman. Sometimes it was given not on the lips but on the hand. It came to be called simply "The Peace." Surely never did a church need to be recalled to that lovely custom more than this Church at Corinth, so torn with strife and dissension.

Why did that lovely custom pass from the Church's life? First, it faded because, lovely though it was, it was obviously liable to abuse, and, still more, it was liable to misinterpretation by heathen slanders. Second, it faded because the Church became less and less of a fellowship. In the little house churches, where friend met with friend and all were closely bound together, it was the most natural thing in the world; but, when the house fellowship became a vast congregation and the little room became a great church, the intimacy went lost and the kiss of peace went lost with it. It may well be that with our vast congregations we have lost something, for the bigger and more scattered a congregation is the more difficult it is for it to be a fellowship, where people really know and really love each other. And yet a church which is a collection of strangers, or, at the best, of acquaintances, is not a true church in the deepest sense.

And so to the end. Paul sends his own autograph greeting on the last page of the letter which some secretary had taken down for him. He warns them against anyone who does not love Christ. And then he writes in Aramaic the phrase, "Maran atha ( G3134) ," which most probably means, "The Lord is at hand." It is strange to meet with an Aramaic phrase in a Greek letter to a Greek church. The explanation is that that phrase had become a watchword and a password. It summed up the vital hope of the early Church, and Christians identified each other by it, in a language which the heathen could not understand.

Two last things Paul sends to the folk at Corinth--the grace of Christ and his own love. He might have had occasion to warn, to rebuke, to speak with righteous anger, but the last word is love.

-Barclay's Daily Study Bible (NT)

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And it may be that I will abide,.... He could not be certain what calls in Providence he might have to some other places, where his presence would be necessary:

yea, and winter with you; stay all winter with them, for the space of three months, as we read he did in Greece, Acts 20:1.

That ye may bring me on my journey whithersoever I go; both by accompanying him in person themselves, in token of honour and respect, and by providing things necessary for his journey; see

Acts 15:3.

Henry's Complete Commentary on the Bible

      5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.   6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.   7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.   8 But I will tarry at Ephesus until Pentecost.   9 For a great door and effectual is opened unto me, and there are many adversaries.

      In this passage the apostle notifies and explains his purpose of visiting them, concerning which, observe, 1. His purpose: he intended to pass out of Asia, where he now was (vide1 Corinthians 16:8; 1 Corinthians 16:19) and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, 1 Corinthians 16:5; 1 Corinthians 16:6. He had long laboured in this church, and done much good among them, and had his heart set upon doing much more (if God saw fit), and therefore he had it in his thoughts to see them, and stay with them. Note, The heart of a truly Christian minister must be much towards that people among whom he has long laboured, and with remarkable success. No wonder that Paul was willing to see Corinth and stay with them as long as the other duties of his office would permit. Though some among this people despised him, and made a faction against him, doubtless there were many who loved him tenderly, and paid him all the respect due to an apostle and their spiritual father. And is it any wonder that he should be willing to visit them, and stay with them? And as to the rest, who now manifested great disrespect, he might hope to reduce them to a better temper, and thereby rectify what was out of order in the church, by staying among them for some time. It is plain that he hoped for some good effect, because he says he intended to stay, that they might bring him on his journey whithersoever he went (1 Corinthians 16:6; 1 Corinthians 16:6); not that they might accompany him a little way on the road, but expedite and furnish him for his journey, help and encourage him to it, and provide him for it. He is to be understood of being brought forward in his journey after a godly sort (as it is expressed, 3 John 1:6), so that nothing might be wanting to him, as he himself speaks, Titus 3:13. His stay among them, he hoped, would cure their factious humour, and reconcile them to himself and their duty. Note, It was a just reason for an apostle to make his abode in a place that he had a prospect of doing good. 2. His excuse for not seeing them now, because it would be only by the way (1 Corinthians 16:7; 1 Corinthians 16:7), en parodo--in transitu--en passant: it would only be a transient visit. He would not see them because he could not stay with them. Such a visit would give neither him nor them any satisfaction or advantage; it would rather raise the appetite than regale it, rather heighten their desires of being together than satisfy them. He loved them so much that he longed for an opportunity to stay with them, take up his abode among them for some length of time. This would be more pleasing to himself, and more serviceable to them, than a cursory visit in his way; and therefore he would not see them now, but another time, when he could tarry longer. 3. We have the limitation of this purpose: I trust to tarry awhile with you, if the Lord permit,1 Corinthians 16:7; 1 Corinthians 16:7. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. Paul had a purpose of coming to Corinth, and staying there, and hoped to do good thereby. This was not a purpose proceeding from any extraordinary motion or impulse of the Spirit of God; it was not the effect of inspiration; for had it been such he could not have spoken of it in this manner. A purpose formed thus in him must have been the purpose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this view only, if God permit, that is, that he would execute God's own purpose concerning himself, with God's permission? It is to be understood then of a common purpose, formed in his own spirit. And concerning all our purposes it is fit we should say, "We will execute them if the Lord permit." Note, All our purposes must be made with submission to the divine providence. We should say, If the Lord will, we shall live, and do this and that,James 4:15. It is not in us to effect our own designs, without the divine leave. It is by God's power and permission, and under his direction, that we must do every thing. Heathens have concurred in acknowledging this concern of Providence in all our actions and concerns; surely we should readily own it, and frequently and seriously attend to it. 4. We have his purpose expressed of staying at Ephesus for the present. He says he would stay there till pentecost, 1 Corinthians 16:8; 1 Corinthians 16:8. It is very probable that at the time of writing this epistle he was in Ephesus, from this passage, compared with 1 Corinthians 16:19; 1 Corinthians 16:19, where he says, The churches of Asia salute you. A proper salutation from Ephesus, but hardly so proper had he been at Philippi, as the subscription to this epistle in our common copies has it. "The churches of Macedonia salute you" had been much more properly inserted in the close of a letter from Philippi, than the other. But, 5. We have the reason given for his staying at Ephesus for the present: Because a great door, and effectual, was opened to him, and there were many adversaries,1 Corinthians 16:9; 1 Corinthians 16:9. A great door and effectual was opened to him; many were prepared to receive the gospel at Ephesus, and God gave him great success among them; he had brought over many to Christ, and he had great hope of bringing over many more. For this reason he determined to stay awhile at Ephesus. Note, Success, and a fair prospect of more, was a just reason to determine an apostle to stay and labour in a particular place. And there were many adversaries, because a great door, and an effectual, was opened. Note, Great success in the work of the gospel commonly creates many enemies. The devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his kingdom. There were many adversaries; and therefore the apostle determined to stay. Some think he alludes in this passage to the custom of the Roman Circus, and the doors of it, at which the charioteers were to enter, as their antagonists did at the opposite doors. True courage is whetted by opposition; and it is no wonder that the Christian courage of the apostle should be animated by the zeal of his adversaries. They were bent to ruin him, and prevent the effect of his ministry at Ephesus; and should he at this time desert his station, and disgrace his character and doctrine? No, the opposition of adversaries only animated his zeal. He was in nothing daunted by his adversaries; but the more they raged and opposed the more he exerted himself. Should such a man as he flee? Note, Adversaries and opposition do not break the spirits of faithful and successful ministers, but only enkindle their zeal, and inspire them with fresh courage. Indeed, to labour in vain is heartless and discouraging. This damps the spirits, and breaks the heart. But success will give life and vigour to a minister, though enemies rage, and blaspheme, and persecute. It is not the opposition of enemies, but the hardness and obstinacy of his hearers, and the backslidings and revolt of professors, that damp a faithful minister, and break his heart.

Kelly Commentary on Books of the Bible

As usual, the introductory words (1 Corinthians 1:1-3) of the epistle give us no little intimation of that which is to follow. The apostle speaks of himself as such "called [to be ] an apostle of Jesus Christ through the will of God," but coupling a brother with him, "and Sosthenes our brother," he writes to "the church of God at Corinth" not to the saints, as was the case in the epistle to the Romans, but to the church at Corinth "to them that are sanctified in Christ Jesus," as in the former epistle "called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."

This will be found to lead the way into the main subject of the present communication. Here we must not look for the great foundations of Christian doctrine. There is the unfolding of the assembly in a practical way; that is, the church of God is not viewed here in its highest character. There is no more than an incidental glance at its associations with Christ. No notice is here taken of the heavenly places as the sphere of our blessing; nor are we given to hear of the bridal affections of Christ for His body. But the assembly of God is addressed, those sanctified in Christ Jesus, saints called, "with all that in every place call upon the name of Jesus Christ our Lord." Thus room is left for the profession of the Lord's name. It is not, as in Ephesians, "to the saints which are in Ephesus, and to the faithful in Christ Jesus." There is no such closeness of application, nor intimacy, nor confidence in a really intrinsically holy character. Sanctified they were in Christ Jesus. They had taken the place of being separate, "calling upon the name of the Lord;" but the remarkable addition should be noticed by the way "with all that in every place call upon the name of the Lord, both theirs and ours." And this is the more notable, because if there be an epistle which the unbelief of Christendom tries more than another to annul in its application to present circumstances, it is this first letter to the Corinthians. Nor need we wonder. Unbelief shrinks from that which calls, now rather recalls, the saints to a due sense of their responsibility in virtue of their position as the church of God here below. Those at Corinth had forgotten it. Christendom has not merely forgotten but denied it, and so would fain treat a large part of that which will come before us tonight as a bygone thing. It is not disputed that God did thus work in times past; but they have not the smallest serious thought of submitting to its directions as authoritative for present duty. Yet who can deny that God has taken more care to make this plain and certain in the very frontispiece of this epistle than anywhere else? He is wise and right: man is not. Our place is to bow and believe.

There is another point also to be weighed in the next verses (4-8). The apostle tells them how he thanks his God always on their behalf, but refrains from any expression of thankfulness as to their state. He recognises their rich endowments on God's part. He owns how they had been given all utterance, and all knowledge, the working of the Spirit of God, and His power. This is exceedingly important; for there is a disposition often to consider that difficulties and disorder among the saints of God are due to a want of government and of ministerial power. But no amount of gift, in few or many, can of itself produce holy spiritual order. Disorder is never the result of weakness alone. This, of course, may be taken advantage of, and Satan may tempt men to assume the semblance of a strength they do not possess. No doubt assumption would produce disorder; but weakness simply (where it leads souls, as it should, to spread out their need before the Lord) brings in the gracious action of the Holy Ghost, and the unfailing care of Him who loves His saints and the assembly. It was not so at Corinth. Theirs was rather the display of conscious strength; but at the same time they lacked the fear of God, and the sense of responsibility in the use of what God had given them. They were like children disporting themselves with not a little energy that wrought in vessels which altogether failed in self-judgment. This was a source, and a main source, of the difficulty and disorder at Corinth. It is also of great importance to us; for there are those that continually cry out for increase of power as the one panacea of the church. What reflecting spiritual mind could doubt that God sees His saints are not able to bear it? Power in the sense in which we are now speaking of it that is, power in the form of gift is far from being the deepest need or the gravest desideratum of the saints. Again, is it ever the way of God to display Himself thus in a fallen condition of things? Not that He is restrained, or that He is not Sovereign. Not, moreover, that He may not give, and liberally as suits His own glory; but He gives wisely and holily, so as to lead souls now into exercise of conscience and brokenness of spirit, and thus keep and even deepen their sense of that to which God's church is called, and the state into which it has fallen.

At Corinth there was a wholly different state of things. It was the early rise of the church of God, if I may so say, among the Gentiles. And there was not wanting an astonishing sample of the power of the Spirit in witness of the victory that Jesus had won over Satan. This was now, or at least should have been, manifested by the church of God, as at Corinth. But they had lost sight of God's objects. They were occupied with themselves, with one another, with the supernatural energy which grace had conferred on them in the name of the Lord. The Holy Ghost in inspiring the apostle to write to them in no way weakens the sense of the source and character of that power. He insists on its reality, and reminds them that it was of God; but at the same time he brings in the divine aim in it all. "God," says he, "is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." Immediately after he alludes to the schisms that were then at work among them, and calls on them to be perfectly joined together in the same mind and in the same judgment; informing them of the tidings which had reached him through the house of Chloe, that there were contentions among them, some saying, "I am of Paul," others "I am of Apollos;" some, "I am of Cephas," and others "I am of Christ himself." There is no abuse to which flesh cannot degrade the truth. But the apostle knew how to introduce the Lord's name and grace with the grandly simple but weighty facts of His person and work. It was unto His name that they were baptized; it was He that had been crucified. And be it observed, that from the first of this epistle it is the cross of Christ that has the prominence. It is not so much His blood-shedding, nor even His death and resurrection, but His cross. This would have been as much out of place in the beginning of Romans as the putting forward of propitiation would be out of place here. Expiation of sins by Christ, His death and resurrection, are given of God to be displayed before the saints, who needed to know the firm, immutable foundation of grace; but what the saints wanted most was to learn the gross inconsistency of turning to selfish ease, honour, and aggrandisement the privileges of God's church, and the power of the Spirit of God that wrought in its members.

It is the cross which stains the pride of man, and puts all his glory in the dust. Hence the apostle brings Christ crucified before them. This to the Jew was a stumbling-block, and to the Greek foolishness. These Corinthians were deeply affected by the judgment of both Jews and Greeks. They were under the influence of man. They had not realized the total ruin of nature. They valued those that were wise, scribes, or disputers of this world. They were accustomed to the schools of their age and country. They conceived that if Christianity did such great things when those who possessed it were poor and simple, what might it not do if it could only be backed by the ability, and the learning, and the philosophy of men! How it must ride triumphantly to victory! How the great must bow, and the wise be brought in! What a glorious change would result when not the unlettered poor only, but the great and the noble, the wise and the Prudent, were all joined in the confession of Jesus!

Their thoughts were fleshly, not of God. The cross writes judgment on man, and folly on his wisdom, as it is itself rejected by man as folly; for what could seem more egregiously unreasonable to a Greek than the God that made heaven and earth becoming a man, and, as such, crucified by the wicked hands of His creatures here below? That God should use His power to bless man was natural; and the Gentile could coalesce as to it with the Jew. Hence too, in the cross, the Jew found his stumbling-block; for he expected a Messiah in power and glory. Though the Jew and the Greek seemed opposite as the poles, from different points they agreed thoroughly in slighting the cross, and in desiring the exaltation of man as he is. They both, therefore, (whatever their occasional oppositions, and whatever their permanent variety of form,) preferred the flesh, and were ignorant of God the one demanding signs, the other wisdom. It was the pride of nature, whether self-confident or founded on religious claims.

Hence the apostle Paul, in the latter part of chap. 1, brings in the cross of Christ in contrast with fleshly wisdom, as well as religious pride, urging also God's sovereignty in calling souls as He will. He alludes to the mystery (1 Corinthians 2:1-16), but does not develop here the blessed privileges that flowed to us from a union with Christ, dead, risen, and ascended; but demonstrates that man has no place whatever, that it is God who chooses and calls, and that He makes, nothing of flesh. There is glorying, but it is exclusively in the Lord. No flesh should glory in his presence."

This is confirmed in1 Corinthians 2:1-16; 1 Corinthians 2:1-16, where the apostle reminds them of the manner in which the gospel had entered Corinth. He had come there setting his face against all things that would commend himself. No doubt, to one of such eminent ability and such varied gifts as the apostle Paul, it was hard, to speak after the manner of men, to be nothing. How much it must have called for self-denial utterly to decline that which he could have handled so well, and which people at Corinth would have hailed with loud acclamation. Just think of the great apostle of the Gentiles, on the immortality of the soul, giving free rein to the mighty spirit that was in him! But not so. What absorbed his soul, in entering, the intellectual and dissolute capital of Achaia, was the cross of Christ. He determined therefore, as he says, to know nothing else not exactly to know the cross alone, but "Jesus Christ and him crucified." It was emphatically, though not exclusively, the cross. It was not simply redemption, but along with this another order of truth. Redemption supposes, undoubtedly, a suffering Saviour, and the shedding of that precious blood which ransoms the captives. It is Jesus who in grace has undergone the judgment of God, and brought in the full delivering power of God for the souls that believe. But the cross is more than this. It is the death of shame pre-eminently. It is utter opposition to the thoughts, feelings, judgments, and ways of men, religious or profane. This is the part accordingly that he was led in the wisdom of God to put forward. Hence the feelings of the apostle were distrust of self, and dependence on God according to that cross. As he says, "I was with you in weakness, and in fear, and in much trembling." Thus, as Christ Himself is said in 2 Corinthians 13:1-14 to be crucified in weakness, such was also the servant here. His speech and his preaching was "not in enticing words of man's wisdom, but in demonstration of the Spirit and of power." Accordingly, in this chapter he proceeds to supplement the application of the doctrine of the cross to the state of the Corinthians by bringing in the Holy Ghost; for this again supposes the incapacity of man in divine things.

All is opened out in a manner full of comfort, but at the same time unsparing to human pride. Weigh from the prophecy of Isaiah the remarkable quotation "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit." There is first the great standing fact before our eyes. Such is the Saviour to the saved. Christ crucified is the death-knell on all man's wisdom, and power, and righteousness. The cross writes total condemnation on the world. It was here the world had to say to Jesus. All that it gave Him was the cross. On the other hand, to the believer it is the power of God and the wisdom of God, because he humbly but willingly reads in the cross the truth of the judgment of his own nature as a thing to be delivered from, and finds Him that was crucified, the Lord Himself, undertaking a deliverance just, present, and complete; as he says, "Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Flesh is absolutely put down. Man cannot go lower for weakness and ignominy than the cross on which hangs all the blessedness God gives the believer. And therein God is glorified as He is nowhere else. This in both its parts is exactly as it should be; and faith sees and receives it in Christ's cross. The state of the Corinthians did not admit of Christ risen being brought in, at least here. It might have drawn a halo, as it were, round human nature this presenting the risen man in the first instance. But he points to God as the source, and Christ as the channel and means, of all the blessing. "Of him," says he, "are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." But then, as he shows, there was not only this great source of blessing in Christ, but there is the power that works in us. Never is it the spirit of man that lays hold of this infinite good which God vouchsafes him. Man requires a divine power to work within him, just as he needs the Saviour outside himself

Accordingly, in 1 Corinthians 2:1-16, still carrying on the thought of Christ crucified, and connecting it with their condition, he intimates that he was in no wise limited to it. If persons were grounded in Christianity, he was prepared to go into the greatest depths of revealed truth; but then the power of entering safely was not human, but of the Holy Ghost. Man is no more capable of fathoming the depths of divine things than a brute can comprehend the works of human wit or science. This doctrine was utterly repulsive to the pride of the Greeks. They might admit man to have need of pardon, and of moral improvement. They fully admitted his want of instruction, and refinement, and, so to speak, of spiritualization, if it only might be. Christianity deepens our estimate of every want. Man not only wants a new life or nature, but the Holy Ghost. It is not merely His grace in a general sense, but the power of the Holy Ghost personally dwelling in him. It is this alone which can lead us into the deep things of God. And this, he lets us see, affects not merely this particular or that, but the whole working of divine grace and power in man. The whole and sole means of communicating blessing to us must be the Holy Ghost. Hence he insists, that as it is the Spirit of God in the first place who reveals the truth to us, so it is the same Spirit who furnishes suitable words, as, finally, it is through the Holy Ghost that one receives the truth revealed in the words He Himself has given. Thus, from first to last, it is a process begun, carried on, and completed by the Holy Ghost. How little this makes of man!

This introduces 1 Corinthians 3:1-23 and gives point to his rebukes. He taxes them with walking as men. How remarkable is such a reproach! Walking as men! Why, one might ask, how else could they walk? And this very difficulty as no doubt it would be to many a Christian now (that walking as men should be a reproach) was no doubt a clap of thunder to the proud but poor spirits at Corinth. Yes, walking as men is a departure from Christianity. It is to give up the distinctive power and place that belongs to us; for does not Christianity show us man judged, condemned, and set aside? On the faith of this, living in Christ, we have to walk. The Holy Ghost, besides, is brought in as working in the believer, and this, of course, in virtue of redemption by our Lord Jesus. And this is what is meant by being not in the flesh, but in the Spirit, which is proved by the Holy Ghost dwelling in us.

Here the apostle does not explain all this, and he gives a very withering reason for his reticence. These Corinthians had an uncommonly good opinion of themselves, and so they must be told plainly the reason why he does not open out these deep things. They themselves were not fit; they were but babes. What! the polished Greek believers no more than babes! This was rather what they would have said of the apostle or of his teaching. They thought themselves far in advance. The apostle had dwelt on the elementary truths of the gospel. They yearned after the fire of Peter and the rhetoric of Apollos. No doubt they might easily flatter themselves it was to carry on the work of God. How little many a young convert knows what will best lead him on! How little the Corinthians dreamt of depreciating the Second man, or of exalting the first! Hence the apostle tells them that he could not speak unto them as unto spiritual, but as unto carnal, even as unto babes in Christ. "I have fed you with milk, and not with meat." Far from denying, he owns that their insinuation was true he had only brought before them elementary truths. They were not in a condition to bear more. Now this is full of meaning and importance practically at all times. We may damage souls greatly by presenting high truths to those that want the simplest rudiments of divine truth.

The apostle, as a wise master-builder, laid the foundation. The state of the Corinthians was such that he could not build on the foundation as he would have desired. His absence had given occasion for the breaking out of their carnal wishes after the world's wisdom. They were making even the ardour of a Peter and the eloquence of an Apollos to be a reason for dissatisfaction with one that, I need not say, was superior to both of them. But the apostle meets them in a way most unexpected to their self-satisfaction and pride, and lets them know that their carnality was the real reason why he could not go on with them into deeper things.

This leads him to point out the seriousness of the work or building; for he presents the church of God under this figure. What care each servant needs to take how and what he builds! What danger of bringing in that which would not stand the fire or judgment of God nay, further, of bringing in that which was not simply weak and worthless, but positively corrupting; for it was to be feared there were such elements even then at Corinth! Again he brings in another principle to bear upon them. Their party spirit, their feeling of narrowness, the disposition to set up this servant of Christ or that, was not only a dishonour to the Master, but a real loss to themselves. Not that there is any ground to suppose it was the fault of Peter or Apollos any more than of Paul. The evil was in the saints themselves, who indulged in their old zeal of the schools, and allowed their natural partiality to work. In point of fact this never can be without the most grievous impoverishment to the soul, as well as a hindrance to the Holy Ghost. What faith must learn is, that "all things are yours, whether Paul, or Apollos, or Cephas; . . . . . all are yours." Thus the subject enlarges, as is his wont, taking in an immense breadth of the Christian's possessions life, death, things present, and things to come. "All are yours, and ye are Christ's, and Christ is God's."

This again brings in another point before the subject closes. He is not content with the pressing of responsibility on others; he had a solemn sense of his own place, which made him wonderfully independent of the judgments of men. Obedience gives firmness as well as humility. Not in the smallest degree was the pride of the Corinthians met by pride on his part, but by keeping the Lord and His will before his soul. Yet this is certainly true that this effect of faith looks like pride to a man who merely views things on the surface. The calm going on in the service of Christ, the endurance of this spirit or that, as no more than the idle wind, was no doubt exceedingly unpleasant to such as were wise in their own conceit, and valued the criticism they freely bestowed on the different servants of the Lord. But Paul sees all in the light of the eternal day. They had forgotten this, and were in a sense trafficking with these powers of the Spirit of God. They were making them the counters of a game they were playing in this world. They had forgotten that what God gives He gives in time, but in view of eternity. The apostle puts the truth of the case before their souls as he had it vividly before his own. (1 Corinthians 4:1-21)

Another thing is noticeable here. He had reproached them with walking not as Christians but as men (that is, with their habitual life and conversation formed on human principles instead of divine). On the other hand, it would appear from what follows, that they reproached the apostle in their hearts, not, of course, in so many words, with not being enough of a gentleman for their taste. This seems to me the gist of the fourth chapter. It was a thing that they considered quite beneath a Christian minister to work from time to time with his hands, often poor, occasionally in prison, knocked about by crowds, and so on. All this they thought the fruit of indiscretion and avoidable. They would have preferred respectability, public and private, in one who stood in the position of a servant of Christ. This the apostle meets in a very blessed way. He admitted that they were certainly not in such circumstances; they were reigning as kings. As for him it was enough to be the off-scouring of all men, this was his boast and blessedness. He wished that they did indeed reign that he might reign with them (that the blessed time might really arrive). How his heart would rejoice in that day with them! And surely the time will come, and they would all reign together when Christ reigns over the earth. But he quite admits that for the present the fellowship of Christ's sufferings was the place he had chosen. Of honour in the world, and ease for the flesh, he at least could not, if they could, boast. Present greatness was what he in no wise coveted; to suffer great things for His sake was what the Lord had promised, and what His servant expected in becoming an apostle. If his own service was the highest position in the church, his was certainly the lowest position in the world. This was as much an apostle's boast and glory as anything that God had given them. No answer can I conceive more telling to any one of his detractors at Corinth who had a heart and conscience.

In 1 Corinthians 5:1-13 we enter on another and more painful part of the epistle. A fearful instance of sin had come to light, so gross, indeed, that the like was not even named among the Gentiles. In fact it was a case of incest, and this among those called of God, and sanctified in Christ Jesus! The question is not in the least raised whether the guilty person was a saint or not; still less does he allow that which one so often and painfully heard pleaded in extenuation, "Oh, but he [or she] is a dear Christian." Christian affection is most excellent; as brethren we should love even to laying down life for each other; as it is also very right that we should own the work God has wrought, above all what He has wrought in grace. But when one bearing the name of the Lord has, through unwatchfulness, fallen into wickedness, which of course grieves the Holy Ghost and stumbles the weak, it is not the time to talk thus. It is the time, in the very love that God implants, to deal sternly with that which has disgraced the name of the Lord. Is this to fail in love to the person? The apostle showed ere long that he had more love for this evildoer than any of them. The second epistle to the Corinthians entreats them to confirm their love to him whom they had put away. They were too hard against him then, as they were too loose now. Here their consciences needed to be roused. To deal with the matter they owed to the Lord Jesus. It was not merely getting rid of the obnoxious man. They had to prove themselves clear in the matter certainly; but he puts before them another course, whenever the guilty one had repented.

"I verily, as absent in body, but present in spirit, have judged already," etc. The case was most gross, and there was no question about it. The facts were indisputable; the scandal was unheard of. "I have judged already, as though present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh." There was no discussion raised whether the person might be converted. The fact is, church discipline supposes and goes on the ground that those on whom it is exercised are Christians; but when it is a question of discipline, it is not the season for the display of Christian affection. This would falsify the conscience and turn the eye from off the point to which the Holy Ghost was directing attention. There was wickedness in their midst; and while known and unjudged, all were implicated; none could be clean till it was put away. Accordingly the apostle, while he expresses the desire that the spirit of the man should be saved in the day of the Lord, flesh being destroyed, at the same time rouses the saints to that which became the name of the Lord on the very ground that they were unleavened. If they were free from evil, let them act consistently. Let them preserve that purity in practice which was theirs in principle. They were unleavened, and therefore should be a new lump. Notoriously there was old leaven among them. What business had it there? "Put away from" not the table of the Lord merely, this he does not say, but "Put away from among yourselves." This is much stronger than expelling from the table. Of course, it implies exclusion from the Lord's table, but from their table too "with such an one, no, not to eat." An ordinary meal, or any such act expressive even in natural things of fellowship with the person thus dishonouring the Lord, is forbidden.

Mark, they must put away. It is not the apostle acting for them; for God took particular care that this case, demanding discipline to the uttermost, should be where the apostle was not. What an admirable instruction for us who have no longer an apostle! None can pretend that it was an assembly where there was a high degree of knowledge or spirituality. The very reverse was the case. The responsibility of discipline depends on our relationship as an assembly to the Lord, not on its changing states. The Corinthians were babes; they were carnal. He who loved them well could not speak of them as spiritual. Nevertheless, this responsibility attached to the very fact that they were members of Christ His body. If saints are gathered to the name of the Lord, and so are God's assembly, if they have faith to take such a position here below, and have the Holy Ghost owned as in their midst, this, and nothing short of this, is their responsibility; nor does the ruined state of the church touch the question, nor can it relieve them from their duty to the Lord. The church at Corinth had soon failed most gravely far and wide. This was the more shameful, considering the brightness of the truth vouchsafed to them, and the striking manifestation of divine power in their midst. The presence of apostles elsewhere in the earth, the beautiful display of Pentecostal grace at Jerusalem, the fact that so short a time had elapsed since they had been brought out of heathenism into their standing in God's grace, all made the present state of the Corinthians so much the more painful; but nothing can ever dissolve the responsibility of saints, whether as individuals or as an assembly. "Put away from among yourselves that wicked person."

Another thing is to be observed, that the Holy Spirit's scale of sin is not that of man. Which of you, my brethren, would have thought of classing a railer with an adulterer? A railer is one who uses abusive language for the purpose of injuring another, not the transient out-breaking of flesh, sad as it is, but provoked it may be, or at any rate, happening through unwatchfulness. The habit of evil speaking stamps him who practises it as a railer; and such a man is unfit for the company of the saints, for God's assembly. It is the old leaven of malice and wickedness. He is unclean. Doubtless the world would not so judge; but this is not the world's judgment. The Corinthians were under the influence of the world. The apostle had already shown that to walk as men is beneath the Christian. Now we see that to walk as the world, no matter how refinedly, ever exposes Christians to act worse than men of the world. God has stamped upon His children the name of Christ; and what does not express His name is inconsistent, not only with the Christian, but with His assembly. They are all as such held responsible, according to the grace and holiness and glory of Christ, for the sin done in their midst, of which they are cognisant. They are bound to keep themselves pure in ways.

There was another case also: brother was going to law with brother. (1 Corinthians 6:1-20) We have no reason to think they had fallen so far as to go to law with those that were not brethren; this would seem to be a lower step still. But brother was going to law with brother, ,and this before the unjust. How often now-a-days one hears, "Well, one expects something better from a brother; and surely he ought to suffer the consequences of his ill-doing." This was just the feeling of the Corinthian plaintiff. What, then, is the weapon that the apostle uses in this case? The dignified place in the glory that God designs for the Christian: "Know ye not that we shall judge the world judge angels?" Were such going before the Gentiles? Thus is seen how practical all truth is, and how God casts the bright light of the approaching day on the smallest matters of the life of today.

Again, there was no quarter in the world where personal purity was more unknown than at Corinth. Indeed, such were the habits of the ancient world, it would only defile the ears and minds of God's children to have any proofs of the depravity in which the world then lay, and that too in its best estate, the wisest and the greatest not excepted, those, alas. whose writings are in the hands of the youth of our day, and more than ever, perhaps, in their hands. Those wits, poets, and philosophers of heathen antiquity lived in habitual, yea, often in unnatural grossness, and thought nothing of it. It is a danger for the saints of God to be tinctured by the atmosphere of the world outside when the first fervour of grace cools, and they begin to take up their old habits. It was certainly so at Corinth.

Accordingly the believers there were betrayed into their former uncleanness of life when the heavenly light got dim. And how does the apostle deal with this? He recalls to them the Holy Spirit's dwelling in them. What a truth, and of what force to the believer! He does not say simply that they were redeemed, though he brings it in also; still less does he merely reason on the moral heinousness of the sin; neither does he cite the law of God that condemned it. He presses upon them that which was proper to them as Christians. It was no question of man, let him be Gentile or Jew, but of a Christian. Thus he sets before them the distinctive Christian blessing the Holy Ghost dwelling in the believer, and making his body (not his spirit but his body) a temple of the Holy Ghost; for here was precisely where the enemy seems to have misled these Corinthians. They affected to think they might be pure in spirit, but do what they liked with their bodies. But, answers the apostle, it is the body which is the temple of the Holy Ghost. The body belongs to the Lord and Saviour; the body, therefore, and not the spirit only, He claims now. No doubt that the spirit be occupied with Christ is a grand matter; but the licentious flesh of man would talk, at any rate, about the Lord, and at the same time indulge in evil. This is set aside by the blessed fact that the Holy Ghost even now dwells in the Christian, and this on the ground of his being bought with a price. Thus the very call to holiness ever keeps the saint of God in the sense of his immense privileges as well as of his perfect deliverance.

1 Corinthians 7:1-40 naturally leads from this into certain questions that had been proposed to the apostle touching marriage and slavery questions which had to do with the various relationships of life. The apostle accordingly gives us what he had learned from the Lord, as well as what he could speak of as a commandment of the Lord, distinguishing in the most beautiful manner, not between inspired and non-inspired, but between revelation and inspiration. All the word is inspired; there is no difference as to this. There is no part of Scripture that is less inspired than another. " All (every) scripture is given by inspiration of God;" but all is not His revelation. We must distinguish between parts revealed and the whole inspired. When a thing is revealed of God, it is absolutely new truth, and of course is the commandment of the Lord. But the inspired word of God contains the language of all sorts of men, and very often the conversation of wicked men nay, of the devil I need not say that all this is not a revelation; but God communicates what Satan and wicked men say (as for instance Pilate's words to our Lord and the Jews). None of these evidently was that which is called a revelation; but the Holy Ghost inspired the writers of the book to give us exactly what each of these said, or revealed what was in the mind of God about them. Take, for example, the book of Job, in which occur the sayings of his friends. What intelligent reader could think that they were in any way authorised communicators of the mind of God? They say sometimes very wrong things, and sometimes wise, and often things that do not in the smallest degree apply to the case. Every word of the book of Job is inspired; but did all the speakers utter necessarily the mind of God? Did not one of the speakers condemn one or other of the rest? Need one reason on such facts? This, no doubt, makes a certain measure of difficulty for a soul at the first blush; but on maturer consideration all becomes plain and harmonious, and the word of God is enhanced in our eyes.

And so it is in this chapter, where the apostle gives both the commandment of the Lord, and his own matured spiritual judgment, which he expressly says was not the commandment of the Lord. Still he was inspired to give his judgment as such. Thus the whole chapter is inspired, one part of it just as much as another. There is no difference in inspiration. What was written by the different inspired instruments is of God as absolutely as if He had written it all without them. There is no degree in the matter. There can be no difference in inspiration. But in the inspired word of God there is not always revelation. Sometimes it is a record which the Spirit gave a man to make of what he had seen and heard, sometimes he recorded by the Spirit what no man could have seen or heard. Sometimes it was a prophecy of the future, sometimes a communication of God's present mind according to His eternal purpose. But all is equally and divinely inspired.

The apostle then lays down at least as far as may be here briefly sketched that while there are cases where it is a positive duty to be married, undisguisedly there was a better place of undivided devotedness to Christ. Blessed is he who is given. thus to serve the Lord without let: still it must be the gift of God. The Lord Jesus had laid down the same principle Himself. InMatthew 19:1-30; Matthew 19:1-30, it is needless to say, you have the selfsame truth in another form.

Again, while the Lord employs the apostle thus to give us both His own commandment and His mind, the general principle is stated as to the relationships of life. It is broadly laid down that one should remain in that condition in which he is called, and for a very blessed reason. Supposing one were a slave even, he is already, if a Christian, a freeman of Christ. You must remember that in these days there were everywhere bondmen: those that then ruled the. world took them from all classes and all countries There were bondmen highly educated, and once in a high position of life. Need it be said that often these bondmen rose up against their cruel masters? The very knowledge of Christ, and the possession of conscious truth, if grace did not counteract mightily, would tend to increase their sense of horror at their position. Suppose, for instance, a refined person, with the truth of God communicated to his soul, was the slave of one living in all the filth of heathenism, what a trial it would be to serve in such a position! The apostle urges the truth of that liberty in Christ which Christendom has well-nigh forgotten that if I am Christ's servant I am emancipated already. Match if you can the manumission he has got. Twenty millions will procure no such emancipation. At the same time, if my master allows me liberty, let me use it rather. Is it not a remarkable style of speech and feeling? The Christian, even if a slave, possesses the best freedom after all: anything else is but circumstantial. On the other hand, if you are a freeman, take care how you use your liberty: use it as the Lord's bondman. The freeman is reminded of his bondmanship; the bondman is reminded of his freedom. What a wonderful antithesis of man is the Second Man! How it traverses all the thoughts, circumstances, and hopes of flesh!

Then he brings before us the different relationships at the end of the chapter, as they are affected by the coming of the Lord. And there is nothing which shows more the importance of that hope as a practical power. There is not only the direct but the indirect allusion when the heart is filled with an object; and the indirect is a yet stronger witness of the place it holds than the direct. A mere hint connects itself with that which is your joy and constant expectation; whereas when a thing is little before the heart you require to explain, prove, and insist upon it. But this chapter brings vividly before them how all outward things pass away, even the fashion of this world. Time is short. It is too late either to make much of scenes so changing, or to seek this thing or that here below with such a morrow before our eyes. Hence he calls on those who had wives to be as those who had none, on those who were selling and buying to be above all the objects that made up the sum of business. In short, he puts Christ and His coming as the reality, and all else as the shadows, transitions, movements of a world that even now crumbles underneath us. No wonder that he follows all up at the end with his own judgment, that the man most blessed is he who has the least entanglement, and is the most thoroughly devoted to Christ and His service.

Next in 1 Corinthians 8:1-13 he begins to take up another danger for the Corinthian saints. They had the sound of the truth ringing in their ears; and assuredly there are few sounds sweeter than the liberty of the Christian. But what is more liable to abuse? They had abused power to self-exaltation; they were now turning liberty to license. But there is a solemn fact which none can afford to forget as to both power and liberty that without responsibility nothing is more ruinous than either. Herein lay the sad failure of these saints. In the sense of responsibility they were utterly wanting They seem to have forgotten completely that the Lord from whom the liberty had come is the One in whose sight, and for whose glory, and according to whose will, all power was to be used. The apostle recalls them to this; but he takes up their license in going into heathen temples, and eating things offered to idols, not first of all on the high ground of the Lord, but on account of their brethren. In their boasted liberty, and because they knew an idol was nothing, they considered that they might go anywhere, and do what they pleased. Nay, not so, cries the apostle; you must consider your brother. There is many a disciple who, far from knowing how vain idolatry is, thinks a good deal of the idol. Thus, you that know so much, if you make light of going here and there, will induce other disciples to follow your steps who may slip into idolatry through it, and thus a brother perish for whom Christ died; and what is the liberty of one who is instructed may prove the extreme ruin of one who is equally a believer in the Lord. Thus he looks at the thing in its full character and ultimate tendency if unchecked. Grace, as we know, can arrest these tendencies, and avert the evil results.

In 1 Corinthians 9:1-27 he interrupts the course of his argument by an appeal to his own place as an apostle. Some were beginning to question his apostolate. It was not that he in the slightest degree forgot his call by God's will to that special service; neither was he insensible to the blessed liberty in which he was serving the Lord. He could lead about a sister-wife like another; he had foregone this for the Lord's sake. He could look for support from the church of God; he preferred to work with his own hands. So in the second epistle to the Corinthians he begs them to forgive the wrong; for he would not accept anything from them. They were not in a condition to be entrusted with such a gift. Their state was such, and God had so overruled it in His ways, that the apostle had received nothing from them. This fact he uses in order to humble them because of their pride and licentiousness.

The course of this chapter then touches on his apostolic place, and at the same time his refusal to use the rights of it. Grace can forego all questions of right. Conscious of what is due, it asserts rights for others, but refuses to use them for itself. Such was the spirit and the faith of the apostle. And now he shows what he felt as to practical state and walk. Far from being full of his knowledge, far from only using his place in the church for the assertion of his dignity and for immunity from all trouble and pain here below, he on the contrary was as one under the law to meet him that was under it; he was as a Gentile to meet him that was free from law (that is, a Gentile). Thus he was a servant of all that he might save some. Besides, he lets them know the spirit of a servant, which was so lacking in the Corinthians in spite of their gifts; for it is not the possession of a gift, but love which serves and delights in service. The simple fact of knowing that you have a gift may and often does minister to self-complacency. The grand point is to have the Lord before you, and when others are thought of, it is in the love which has no need to seek greatness, or to a et it. The love of Christ proves its greatness by serving others.

This, then, was the spirit of that blessed servant of the Lord. He reminds them of another point that he was himself diligent in keeping his body in subjection. He was like a man with a race that was going to be run, and who gets his body into training. He puts this in the strongest way, "Lest that by any means, when I have preached to others, I myself should be a castaway." Mark the tact of the apostle. When he has something discreditable to say, he prefers to say it about himself; when he has something pleasing to say, he loves to put it with regard to others. So here he says, "Lest I myself become a castaway," not " you." He meant their profit, no doubt; his aim was for them to have their own consciences searched by it. If Paul even was exercising himself to have a conscience void offence; if Paul was keeping his body in subjection, how much more did these men need it? They were abusing all the comfort that Christianity brings, to live at ease and play the gentleman, if one may speak according to modern language. They had not entered in the smallest degree into the spirit of the moral glory of Christ humbled here below. They had dislocated the cross from Christianity. They had severed themselves from the power of service. Thus they were in the utmost possible jeopardy; but the apostle, who had the blessedness of Christ before him, and the fellowship of His sufferings is scarce another had like him, even he used all diligence of heart, and held a tight rein over himself. Faithful man as he was, he allowed himself none of these licenses. Liberty indeed he prized, but it was not going here and there to feasts of idols. He was free to serve Christ, and time was short: what had such an one to do with heathen temples?

Thus he wants them to feel their danger, but first of all he begins with himself. He was free but watchful; and he was jealous over himself, the greater the grace shown him. It was not that he in the smallest degree doubted his security in Christ, as some so foolishly say; or that such as have eternal life may lose it again. But it is plain that men who merely take the place of having eternal life may, and often do, abandon that place. Those who have eternal life prove it by godliness; those who have it not prove the lack of it by indifference to holiness, and lack of that love which is of God. So the apostle shows that all his knowledge of the truth, far from making him careless, prompted him to yet greater earnestness, and to daily denial of himself. This is a very important consideration for us all (I press it more especially on the young in such a day as this); and the greater the knowledge of the saints, the more they need to keep it in view.

The apostle draws their attention to another warning in the history of Israel. These had eaten of the same spiritual meat, for so he calls it; they had the heaven-sent manna, had drunk of the same spiritual drink; yet what became of them? How many thousands of them perished in the wilderness? The apostle is approaching far closer to their state. He began with application to his own case, and now he points to Israel as a people sanctified to Jehovah. At length the word is, "Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man; but God is faithful." This was a great comfort, but it was also a serious caution. "God is faithful who will not suffer you to be tempted above that ye are able." It is in vain, therefore, to plead circumstances as an excuse for sin. "But [He] will, with the temptation, also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry." He makes it plain that he is, with characteristic address, dealing with their little-exercised consciences from the statement of his own earnest vigilance over his ways, and then from the sad and solemn history of Israel judged of the Lord. Thus, too, he goes forward into new ground, the deeper spiritual motives, the appeal to Christian affection as well as to faith. The cup of blessing which we bless, is it not the communion of the blood of Christ? He begins with that which most nearly touches the heart. It would have been an order more natural, if one may so say, to speak of the body of Christ; as we know in the Lord's supper habitually, there is that which brings before us first the body and then the blood. The departure from what may be called the historical order makes the emphasis incomparably greater. More than that, the first appeal is founded on the blood of Christ, the answer of divine grace to the deepest need of a soul found in its guilt before God and covered with defilement. Was this to be slighted? "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" He does not here say, "the blood" or the "body of the Lord." This we find in 1 Corinthians 11:1-34; but it is here Christ, because it becomes a question of grace. "The Lord" brings in the idea of authority. This, then, is evidently an immense advance in dealing with the subject. Accordingly he now develops it, not on the ground of injury to a brother, but as a breach of fellowship with such a Christ, and indifference to His immense love. But he does not forget His authority: "Ye cannot drink the cup of the Lord and the cup of demons; ye cannot be partakers of the Lord's table and of the table of demons." It is not simply the love of Christ, but His full authority as the Lord. The apostle contrasts two mighty powers that were contesting demons, on the one hand, a power stronger than man, struggling as to him here below; and, on the other hand, there was the Lord that had shed His blood for them, but the Lord of all who should judge quick and dead. Hence he follows up with a comprehensive and simple principle, but full of liberty withal, that in going into the market you need ask no questions. If I do not know that the food has been connected with idols, the idol is nothing to me; but the moment I know it, it is no longer the question of an idol but a demon; and a demon, be assured, is a very real being indeed. Thus what the apostle insists on amounts to this, that their vaunted knowledge was short indeed. Whenever a person boasts, you will in general find. that he particularly fails precisely where he boasts most. If you set up for great knowledge, this will be the point in which you may be expected to break down. If you set up for exceeding candour, the next thing we may well dread to hear is that you have played very false. The best thing is to see that we give ourselves credit for nothing. Let Christ be all our boast. The sense of our own littleness and of His perfect grace is the way, and the only way, to go on well. "This is the victory that overcometh the world, even our faith. Who is he that overcometh, but he that believeth that Jesus is the Son of God?"

Then in 1 Corinthians 11:1-34 we enter on another point. It would seem that the sisters at Corinth gave them a deal of trouble, and that they had forgotten entirely their due relative place. No doubt the men were at least as much to blame. It is hardly possible that women should ever put themselves forward in the church unless Christian men have deserted their true, responsible position and public action. It is the man's place to guide; and although women may assuredly be far more useful in certain cases, still, unless the man guides, what an evident departure from the order God has assigned to them both! How complete a desertion of the relative position in which they were placed from the first! Thus it was at Corinth. Among the heathen, women played a most important part, and in no quarter of the world, perhaps, so prominent a one as there. Need it be said that this was to their deep shame? There was no city in which they were so degraded as that in which the attained such conspicuous and unnatural prominence. And how does the apostle meet this new feature? He brings in Christ. This is what decides all. He affirms the everlasting principles of God, and he adds that which has so brightly been revealed in and by Christ. He points out that Christ is the image and the glory of God, and that the man stands in an analogous place as connected with and distinguished from the woman. That is to say, the woman's place is one of unobtrusiveness, and in fact, she is most effective where she is least seen. The man, on the contrary, has a public part a rougher and ruder task, no doubt one that may not at all bring into play the finer affections, but which demands a calmer and more comprehensive judgment. The man has the duty of the outward rule and administration.

Accordingly he marks the first departure from what was right by the woman's losing the sign of her subjection. She was to have a covering, on her head; she was to have that which indicated as a sign that she was subject to another. The man seemed to have failed just in the opposite way; and although this may seem a very little thing, what a wonderful thing it is, and what power it shows, to be able to combine in the same epistle eternal things and the very smallest matter of personal decorum, the wearing of long hair or short, the use of a covering on the head or not! How truly it marks God and His word!! Men. would scorn to combine them both in the same epistle; it seems so petty and so incongruous. But it is the littleness of man which calls for big matters to make him important; but the smallest things of God have significance when they bear on the glory of Christ, as they always do. In the first place, it was out of order that a woman should prophesy with her head uncovered; man's place was to do so. He was the image and the glory of God. The apostle connects it all with first principles, going up to the creation of Adam and Eve in a very blessed manner, and above all bringing in the second Man, the last Adam. Did they think to improve on both?

The latter part of the chapter takes up not the relative place of the man and the woman, but the supper of the Lord, and so the saints gathered together. The first part of it, as is evident, has nothing to do with the assembly, and thus does not dispose of the question whether a woman should prophesy there. In fact, nothing is said or implied in the early verses of the assembly at all. The point primarily mooted is of her prophesying after the manner of a man, and this is done with the greatest possible wisdom. Her prophesying is not absolutely shut out. If a woman has a gift for prophecy, which she certainly may have as well as a man, for what is it given of the Lord but for exercise? Certainly such an one ought to prophesy. Who could say the gift of prophecy given to a woman is to be laid up in a napkin? Only she must take care how she does exercise it. First of all, he rebukes the unseemly way in which it was done the woman forgetting that she was a woman, and the man that he is responsible not to act as a woman. They seem to have reasoned in a petty way at Corinth, that because a woman has a gift no less than a man, she is free to use the gift just as a man might. This is in principle wrong; for after all a woman is not a man, nor like one officially, say what you please. The apostle sets aside the whole basis of the argument as false; and we must never hear reasoning which overthrows what God has ordained. Nature ought to have taught them better. But he does not dwell on this; it was a withering rebuke even to hint at their forgetfulness of natural propriety.

Then, in the latter verses, we have the supper of the Lord, and there we find the saints expressly said to be gathered together. This naturally leads the way to the spiritual gifts that are treated of in1 Corinthians 12:1-31; 1 Corinthians 12:1-31. As to the supper of the Lord, happily I need not say many words to you. It is, by the great mercy of God, familiar to most of us; we live, I may say, in the enjoyment of it, and know it to be one of the sweetest privileges God vouchsafes us here below. Alas! this very feast had furnished occasion, in the fleshly state of the Corinthians, to a most humiliating abuse. What led to it was the Agape, as it was styled; for in those days there was a meal which the Christians used to take together. Indeed, the social character of Christianity never can be overlooked without loss, but in an evil state it is open to much abuse. Everything that is good may be perverted; and it never was intended to hinder abuse by extinguishing that which was only to be maintained aright in the power of the Spirit of God. No rules, no abstinence, no negative measures, can glorify God, or make His children spiritual; and it is only by the power of the Holy Ghost in producing a sense of responsibility to the Lord as well as of His grace that saints are duly kept. So it was then at Corinth, that the meeting for the Lord's Supper became mingled with an ordinary meal, where the Christians ate and drank together. They were glad to meet at any rate, originally it was so, when love was gratified with the company of each other. Being not merely young Christians, but unwatchful and then lax, this gave rise to sad abuse. Their old habits re-asserted their influence. They were accustomed to the feasts of the heathen, where people thought nothing whatever of getting drunk, if it was not rather meritorious. It was in some of their mysteries considered a wrong to the god for his votary not to get drunk, so debased beyond all conception were the heathen in their notions of religion.

Accordingly these Corinthian brethren had by little and little got on until some of them had fallen into intemperance on the occasion of the Eucharist; not, of course, simply by the wine drank at the table of the Lord, but through the feast that accompanied it. Thus the shame of their drunkenness fell upon that Holy Supper; and hence the apostle regulated, that from that time forward there should be no such feast coupled with the Lord's Supper. If they wished to eat, let them eat at home; if they came together in worship, let them remember it was to eat of the Lord's body, and to drink of the Lord's blood. He puts it in the strongest terms. He does not feel it needful or suitable to speak of "the figure" of the Lord's body. The point was to make its grace and holy impressiveness duly felt. It was a figure, no doubt; but .still, writing to men who were at least wise enough to judge aright here, he gives all its weight, and the strongest expression of what was meant. So Jesus had said. Such it was in the sight of God. He that partook undiscerningly and without self-judgment was guilty of the body and blood of the Lord Jesus. It was a sin against Him. The intention of the Lord, the true principle and practice for a saint, is to come, examining his ways, trying his springs of action, putting himself to the proof; and so let him eat (not stay away, because there is much discovered that is humbling). The guard and warning is, that if there be not self-judgment, the Lord will judge. How low is the state of things to which all saints tend, and not the Corinthians only! There ought to have been, I suppose, an interposition of the church's judgment between the Christian's lack of self-judgment and the Lord's chastenings; but, alas! man's duty was altogether lacking. It was from no want of gifts. They had no sense of the place God designed self-judgment to hold; but the Lord never fails.

In 1 Corinthians 12:1-31 accordingly, the apostle enters on a full statement of these spiritual powers. He shows that the distinctive feature of that which the Spirit of God leads to is the confession, not exactly of Christ, but of Jesus as Lord. He takes the simplest and most necessary ground that of His authority. This is observable in verse 3: "Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed, and that no man can say that Jesus is the Lord but by the Holy Ghost." Impossible that the Spirit should dishonour, yea, that He should not exalt, Him who humbled Himself for God's glory. "Now, there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God that worketh all in all." They had forgotten all this. They were pre-occupied with human thoughts, with this clever Jew and that able Gentile. They had lost sight of God Himself working in their midst. The apostle points out that if there were different services, if distinct gifts to one and another, it was for the common good of all. He illustrates the nature of the church as a body with its various members subserving the interests of the body and the will of the head. "By one Spirit were we all baptized into one body;" it is not the Holy Ghost merely making many members, but "one body." Accordingly he confronts with this divine aim their misuse of their spiritual powers, independence one of another, disorder as to women, self-glorification, and the like, as we see in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 the detail. He presses that the least comely members, those that are least seen, may be of more importance than any others; just as in the natural body some of the most vital parts are not even visible. What would a man do without a heart, or liver, or lungs? So in the spiritual body there are members which are most important and not seen at all. But men are apt to value most those which make a showy appearance. Thus he rebukes the whole tenor and spirit of Corinthian vanity; at the same time he maintains their place of blessing and responsibility to the last. After all their faults he does not hesitate to, say, "Now ye are the body of Christ." This way of dealing with souls has been grievously enfeebled in the present day. Grace is so feebly known, that the first thought you will find amongst godly people is what they ought to be; but the ground and weapon of the apostle Paul is what they are by God's grace. "Ye are the body of Christ, and members in particular; and God hath set some in the church." It was far from his mind in the least to deny it. Observe here an important use of the expression, "the church." It cannot be the local assembly, because, looking at Corinth, no apostles were there. Whatever might be the providential arrangements outside in the world, he is looking at the assembly of God here on earth; and it is the assembly as a whole, the Corinthian assembly being, as every true assembly is, a kind, of representative, of the church universally. It is the church of God here below; not merely churches, though that was true also.

Thus we can look at what the church will be by-and-by glorified and absolutely perfect. We can also look at a particular local assembly. Besides there is this most important sense of the church never to be forgotten namely, that divine institution viewed as a whole on. earth. Members of Christ no doubt compose it; but there is His body, the assembly as a whole, in which God works here below. Such is the reason why we do not find in this epistle evangelists or pastors, because it is not a question of what is needed to bring souls in or lead them on. He looks at the church as a thing already, subsisting as the witness of the power of God before men. Therefore it was not at all necessary to dwell on those gifts which are the fruit of Christ's love to and cherishing of the church. It is regarded as a vessel of power for the maintenance of God's glory, and responsible for this here below. Therefore tongues miracles, healings, the use of outward powers, are largely dwelt on here.

But we pass on to another and a still more important theme, a wonderfully full picture even for God's word, that most perfect and beautiful unfolding of divine love which we have in 1 Corinthians 13:1-13. After all, if the Corinthians had coveted gifts, they had not coveted the best But even if we may desire the best gifts, there is better still; and the best of all is charity love. Accordingly we have this in the most admirable manner brought out both in what it is and in what it is not, and that too as corrective of the wrong desires of the Corinthians, and the evil spirit which had manifested itself in the exercise of their gifts; so that what seems to be an interruption is the wisest of parentheses between chapter 12, which shows us the distribution of gifts and their character, and chapter 14, which directs the due exercise of gifts in the assembly of God. There is but one safe motive-power for their use, even love. Without it even a spiritual gift only tends to puff up its owner, and to corrupt those who are its objects.

Hence 1 Corinthians 14:1-40 thus opens: "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy." And why? Prophecy seemed to be somewhat despised amongst the Corinthians. Miracles and tongues were liked, because these made themselves of importance. Such wonders made men stare, and drew general attention to those who were invested evidently with a superhuman energy. But the apostle lays it down, that the gifts which suppose the exercise of spiritual understanding have a far higher place. He himself could speak more tongues than they all. It need hardly be added that he did more miracles than any of them. Still, what he valued most was prophesying. We must not suppose that this gift simply means a man preaching. Prophesying never means preaching. More than this, prophesying is not simply teaching. It, no doubt, is teaching; but it is a good deal more. Prophesying is that spiritual application of the word of God to the conscience which puts the soul in His presence, and makes manifest as light to the hearer the mind of God. There is a great deal of valuable teaching, exhortation, and application, that has no such character. It is all very true, but it does not put the soul in the presence of God; it gives no such absolute certainty of God's mind flashing on the condition and judging the state of the heart before Him. I do not speak now of the unconverted, though prophesying might affect such as well as the converted. The direct object of it was, of course, the people of God; but in the course of the chapter the unbeliever is shown coming into the assembly and falling on his face, and owning that God was among them of a truth. Such is the genuine effect. The man finds himself judged in the presence of God.

There is no need to enter into all that this chapter brings before us, but it may be well to observe that we have giving of thanks and blessing, as well as singing and prayer. Prophesying and the rest are brought in as all pertaining to the Christian assembly. What was not directly edifying, as speaking in a tongue, is forbidden unless one could interpret. I doubt very much whether there was any revelation after the scheme of Scripture was complete. To suppose anything revealed, when that which is commonly called the canon was closed, would be an impeachment of God's purpose in it. But till the last portion of His mind was written down in a permanent form for the church, we can quite understand His goodness in allowing a special revelation now and then. This gives no warrant to look for anything of the sort at any time subsequent to the completion of the New Testament. Again, it is plain from this that there are certain modifications of the chapter. Thus so far it is true that if anything has, through the will of God, terminated (for instance, miracles, tongues, or revelations), it is evident that such workings of the Spirit ought not to be looked for; but this does not in the smallest degree set aside the Christian assembly or the exercise according to God's will of what the Spirit still distinctly gives. And undoubtedly He does continue all that is profitable, and for God's glory, in the present state of His testimony and of His church here below. Otherwise the church sinks into a human institute.

In the end of the chapter a very important principle is laid down. It is vain for people to plead the mighty power of God as an excuse for anything disorderly. This is the great difference between the power of the Spirit and the power of a demon. A demon's power may be uncontrollable: chains, fetters, all the power of man outside, may utterly fail to bind a man who is filled with demons. It is not so with the power of the Spirit of God. Wherever the soul walks with the Lord, the power of the Spirit of God on the contrary is always connected with His word, and subject to the Lord Jesus. No man can rightly pretend that the Spirit forces him to do this or that unscripturally. There is no justification possible against Scripture; and the more fully the power is of God, the less will a man think of setting aside that perfect expression of God's mind. All things therefore are to be done decently and in order an order which Scripture must decide. The only aim, as far as we are concerned, that God endorses, is that all be done to edification, and not for self-display.

The next theme (1 Corinthians 15:1-58) is a most serious subject doctrinally, and of capital importance to all. Not only had the devil plunged the Corinthians into confusion upon moral points, but when men begin to give up a good conscience, it is no wonder if the next danger is making shipwreck of the faith. Accordingly, as Satan had accomplished the first mischief among these saints, it was evident the rest threatened soon to follow. There were some among them who denied the resurrection not a separate state of the soul, but the rising again of the body. In fact the resurrection must be of the body. What dies is to be raised. As the soul does not die, "resurrection" would be quite out of place; to the body it is necessary for God's glory as well as man. And how does the apostle treat this? As he always does. He brings Christ in. They had no thought of Christ in the case. They seem to have had no wish to deny the resurrection of Christ; but should not a Christian have at once used Christ to judge all by? The apostle at once introduces His person and work as a test. if Christ did not rise, there is no resurrection, and therefore no truth in the Gospel; "your faith is vain: you are yet in your sins." Even they were quite unprepared for so dreadful a conclusion. Shake the resurrection and Christianity goes. Having reasoned thus, he next points out that the Christian waits for the time of joy and glory and blessing for the body by-and-by. To give up resurrection is to surrender the glorious hope of the Christian, and to be the most miserable of men.. For what could be more cheerless than to give up all present enjoyment without that blessed hope, for the future at Christ's coming? Thus strongly was the whole complex nature of man before the apostle's mind in speaking of this hope of blessedness by-and-by.

Then, somewhat abruptly, instead of discussing the matter any more, he unfolds a most weighty revelation of truth "But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the. resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." True, the kingdom is not yet come for which we are waiting, but it 'will come. See how all truth hangs together, and how Satan labours to make a consistency in error. He knows the weakness of man's mind. Nobody likes to be inconsistent. You may be dragged into it, but you are never comfortable when you have a sense of inconsistency about you. Hence, after one. error gains empire over the mind of man, he is ready to embrace others just to make all consistent.

Such was the danger here among the Corinthians. They had been offended by the apostle's supreme indifference to all that is of esteem among men. His habits of speech and life were not at all up to the mark that they supposed seemly before the world in a servant of God. Out of this fertile root of evil has the clergy grown. It has been the effort to acquire as much refinement as possible. Holy orders make a man a sort of gentleman if he was not so before. This seems to have been at work in, the minds of these critics of the apostle. Here we find what lay at the bottom of the matter. There is generally a root of evil doctrine where you find people wrong in practice. At any rate, where it is a deliberate, persistent, and systematic error, it will not be merely a practical one, but have a root deep underneath. And this was what now came out at Corinth. It was feebleness about that which, after all, lies at. the very foundation of Christianity. They did not mean to deny the person of Christ or His condition as risen from the dead; but, this is what the enemy meant, and into this their wrong notion tended to drift them. The next step, after denying resurrection for the Christian, would be to deny it about Christ. And here the apostle does not fail to rebuke them, and in a manner trenchant enough. He (exposes the stupidity of their questions, wise as they flattered themselves to be. How? It is always the danger of man that he is not content to believe; he would like first of all to understand. But this is ruinous in divine things, which are entirely outside sense and reason. All real understanding for the Christian is the fruit of faith.

The apostle does not hesitate in apostrophising the unbeliever, or at any rate, the errorist he has in view, to expose his folly. "Thou fool," says he, "that which thou sowest is not quickened except it die." Thus the strongest possible censure falls on these Corinthians, and this for the very matter in which they plumed themselves. Human reasoning is poor indeed outside its own sphere. However, he is not content merely with putting down their speculations; he brings in subsequent and special revelation. The previous part of the chapter had pointed out the connection of Christ's resurrection with our resurrection, followed by the kingdom which finally gives place in order that God may be all in all. In the latter part of the chapter he adds what had not been explained hitherto, From the early portion we should not have known but that all saints die, and that all rise at Christ's coming. But this would not be the full truth. It is most true that the dead in Christ rise, of course, but this does not explain about the living saints. He had vindicated the glorious character of the resurrection; he had proved how fundamental, and momentous, and practical, is the truth that the body is to be raised again, which they were disposed to deny as though it were a low thing, and useless even if possible. They imagined the true way to be spiritual was to make much of the spirit of man. God's way of making us spiritual is by a simple but strong faith in the resurrection-power of Christ; look to His resurrection as the pattern and spring of our own. Then at the last he adds that he would show them a mystery. On this I must just say a few words in order to develop its force.

The resurrection itself was not a mystery, The, resurrection of just and unjust was a well-known Old Testament truth. It might be founded on Scriptures comparatively few, but it was a fundamental truth of the Old Testament, as the apostle Paul lets us hear in his controversy with the Jews in the Acts of the Apostles. In fact, the Lord Jesus also assumes the same thing in the gospels. But if the raising of the dead saints was known, and even the raising of the wicked dead, the change of the living saints was a truth absolutely unrevealed. Up to this it was not made known, It was a New Testament truth, as this indeed is what is meant by a "mystery." It was one of those, truths that were kept secret in the Old Testament, but now revealed not so much a thing difficult to comprehend when stated, as a thing not revealed before. "And behold," says he, "I show you a mystery. We shall not all sleep, but we shall all be changed." Evidently this supports and confirms, while it might seem an exception to, the resurrection; but, in point of fact, it gives so much the more force and consistency to the rising of the dead in a very unexpected way. The general truth of the resurrection assuredly does put the sentence of death on all present things to the believer, showing that the earth cannot rightly be the scene of his enjoyment, where all is stamped with death, and that he must wait for the resurrection power of Christ to be applied before he enters the scene where the rest of God will be our rest, and where there will be nothing but joy with Christ, and even this earth will behold Christ and His saints reigning over it till the eternal day. The addition to this of the New Testament truth of the chance gives immense impressiveness to all, and a fresh force, because it keeps before the Christian the constant expectancy of Christ. "Behold, I show you a mystery" not now that the dead in Christ shall rise, but "we," beginning with the "we" "we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal shall put on immortality." And "therefore," as he closes with the practical deduction from it all, "my beloved brethren, be ye steadfast, unmovable, always abounding in the work, of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

The last chapter is now before us, in which the apostle lays down a weighty exhortation as to collections for the saints. He puts it on the ground of their being prospered in any degree, and connects it with the special day of Christian enjoyment, when they gather together for the communion of saints. "Upon the, first day of the week let every one of you lay by in store as he has been prospered, that there be no gatherings when I come." Need it be said how human influence has dislocated the truth there? No doubt this was precisely what the apostle, or the Holy Ghost rather, discerned to be at work at Corinth, the same mistake that has wrought so malignantly in Christendom; that is to say, personal rank, learning, eloquence, or a great name (as of an apostle for instance), invoked to call out the generosity of the saints (perhaps, even of the world), and increase the proceeds by all these or like means.

But is there not another danger? Is there no snare for you, beloved brethren? When persons are more or less free from the ordinary incubus of tradition, when they are not so much under the influence of excitement, and of those appeals to the love of being known and of pleasing this or that man, or the cause, or any of those human motives that often do operate, I apprehend that they are exposed to danger in a wholly opposite direction. Do we sufficiently make it a matter of personal responsibility to the Lord, everyone of us, to give, and that in connection with the first day of the week and its blessed surroundings and objects, when we meet at His table? Do we every one of us give as we are prospered by the way? It is very well to keep clear of human influence, but let us see to it that we do not forget that "the Lord has need" of our giving for the purposes He loves here below. And of this I am sure, that if we have rightly cast aside mere human calls, and if we do thank God for the deliverance from worldly influence, and from the power of custom, public opinion, etc., it would be a deep reproach if we did not do double as much now, under the grace that confides in us, as we used to do under the law that used to govern us. Your own consciences must answer whether you can meet the Lord about this matter. I believe that we are in no small danger of settling down in the conviction that our old way was quite wrong, and simply keeping the money in our pockets. It does seem to me, I confess, that bad as human pressure may be in order to raise money, bad as may be a variety of earthly objects in this way or that, bad as a worldly lavish expenditure is, after all, a selfish personal keeping to ourselves of what we have is the worst thing of all. I am quite persuaded that the danger of the saints of God who have been brought outside the camp lies here, lest, delivered from what they know to be wrong, they may not seek in this an exercised conscience. Standing in the consciousness of the power of God's grace, they need to be continually looking out that they be devoted to Him. To cease doing what was done in a wrong way, and sometimes for wrong ends too, is not enough. Let there be zealous and vigilant exercise of soul, and enquiry how to carry out right objects in right ways, and so much the more, if indeed a simpler, fuller knowledge of God's grace and of Christ's glory has been given us.

Then we have various forms of ministry noticed. It is not here gifts as such, but persons devoted to labouring in the Lord; for there is a difference between the two things, as this chapter shows us strikingly. For instance, the apostle himself comes before us in ministry with his especial gift and position in the church. Then again, Timothy is there, his own son in the faith, not only an evangelist, but with a charge over elders at length, to a certain extent acting occasionally for the apostle Paul. Again, we have the eloquent Alexandrian thus introduced: "As touching our brother Apollos I greatly desired him to come unto you, but his will was not at to come at this time." How delicate and considerate the grace of Paul who wished Apollos to go to Corinth then, and of Apollos who wished not to go under the circumstances! On the face of the case we have the working of liberty and responsibility in their mutual relations; and the apostle Paul is the very one to tell us that Apollos's will was not to go as he himself wished at this time. It was no question of one in a place of worldly superiority regulating the movements of another of subordinate degree. The apostle did express his strong desire for Apollos to go; but Apollos must stand to his Master, and be assured that he was using a wisdom greater than that of man's. Finally, we observe another character of service lower down in "the house of Stephanas." This was a simpler case and a humbler position, but very real before God, whatever the danger of being slighted of men. Hence, I think, the word of exhortation "I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,)" etc. They gave themselves up in an orderly manner to this work. "That ye submit yourselves," not merely to Timothy or to Apollos, but to such, to the simple-hearted Christian men whose desire was to serve the Lord with the measure of power they had, and this proved by their persevering labour. Undoubtedly, in the midst of the difficulties of the church, in the face of the oppositions and disappointment, manifold griefs, enemies, and sources of sorrow and shame, it requires the power of God to go on without being moved by any of these things. It is an easy thing to make a start; but nothing short of the power of God can keep one without wavering at the work in the face of everything to cast down. And this was the question. We may suppose that these Corinthians were troublesome enough. From the statements made in the early part of the epistle it is evident; and so the apostle calls upon them to submit themselves. Evidently there was an unsubject spirit, and those ministered to thought they were just as good as the house of Stephanas. It is good to submit ourselves "unto such, and to every one that helpeth with us and laboureth." I am persuaded, beloved brethren, that it is no impeachment of the blessedness of the brotherhood to maintain the speciality of ministry in the Lord. There can be in these matters no more deplorable error than to suppose that there is not to be this godly submission one toward another, according to the place and power that the Lord is pleased to entrust.

The Lord grant that our souls may hold fast the truth here revealed, and in no general or perfunctory way. All I pretend to now is to give a sketch or combination of the parts of the epistle. But may the word itself, and every part of it, sink into our souls and be our joy, that we may not only take the precious truth of such an epistle as the Romans for the peace and joy of our hearts in believing individually, but also may understand our place by faith as of God's assembly on earth, and with thankful praise as those that call on the name of the Lord ours as well as theirs as those that find ourselves practically in need of such exhortations. The Lord give us His own spirit of obeying the Father.