(being not without the law to God, but under the law to Christ,) that I might gain them that are without the law. 22 To the weak I became as weak, that I might gain the weak: I became all things to all men, that by all means 23 I might save some. And this I do for the gospel's sake, 24 that I may be partaker thereof with you. Know ye not,

that they who run in the race, all run: but one receiveth 25 the prize? So run that ye may obtain. And every one that contendeth, is temperate in all things: and they indeed to obtain a corrupible crown, but we an incor26 ruptible. I therefore so run, not as uncertainly; I so 27 fight, not as one that beateth the air. But I keep under my body, and bring it into subjection, lest by any means, after having preached to others, I myself should become a reprobate.

ever under its moral precepts, under the law to Christ-And in this sense all Christians will be under the law for ever.

V. 22. I became as weak-As if I had been scrupulous too. I became all things to all men- -Accommodating myself to all, so far as I could consistent with truth and sincerity.

V. 24. Know ye not that-In those famous games, which are kept at the Isthmus, near your city, they who run in the foot race all run, though but one receiveth the prize-How much greater encouragement have you to run! Since ye may all receive the prize of your high calling?

V. 25. And every one that there contendeth, is temperate in all things-To an almost incredible degree; using the most rigorous self-denial in food, sleep, and every other sensual indulgence. A corruptible crown-A garland of leaves which must soon wither. The moderns only have discovered that it is legal, to do all this and more for an eternal crown, than they did for a corruptible!

V. 26. I so run, not as uncertainly I look straight to the goal; I run straight toward it. I cast away every weight, regard not any that stand by. I fight, not as one that beateth the air-This is a proverbial expression for a man's missing his blow, and spending his strength, not on his enemy, but on empty air.

V. 27. But I keep under my body-By all kinds of self-denial, and bring it into subjection-To my spirit and to God. The words are strongly figurative, and signify the mortification of the body of sin, by an allusion to the natural bodies of those, who were bruised or subdued in combat. Lest by any means after having preached-The Greek word means, After having discharged the office of a herald, (still carrying on the allusion,) whose office it was, to proclaim the conditions, and to display the prizes. I myself should become a reprobate Disapproved by the Judge, and so falling short of the prize. This single text may give us a just notion of the scriptural doctrine of election and reprobation, and clearly shews us, that particular persons are not in Holy Writ represented, as elected absolutely and unconditionally to eternal life, or predestinated absolutely and unconditionally to eternal death: but that believers in general are elected, to enjoy the Christian privileges on earth, which, if they abuse, those very elect persons will become reprobate. St. Paul was certainly an elect person, if ever there was one. And yet he declares, it was possible he himself might become a reprobate. Nay, he actually would have become such, if he had not thus kept his body under, even though he had been so long an elect person, a Christian, and an apostle.

CHAP. X. 1. Now I would not have you ignorant, brethren, that our fathers were all under the cloud, and 2 all + passed through the sea, And were all baptized unto 3 Moses, in the cloud, and in the sea, And all ate the 4the same spiritual meat, And § all drank the same spiri

tual drink, (for they drank out of the spiritual rock which 5 followed them; and that rock was Christ,) Yet, with the most of them, God was not well pleased; for they were 6 overthrown in the wilderness. Now these things were our examples, that we might not desire evil things, as 7 they desired. Neither be ye idolators, as were some of them, as it is written, I The people sat down to eat and 8 drink, and rose up to play. Neither let us commit fornication, as ** some of them committed, and fell in one day

*Exod. xiii. 21. + Chap. xiv. 22.

+ Chap. xvi. 15. § Chap. xvii. 6. **Numb. xxv. 1, 9.

|| Numb. xi. 4. ¶Exod. xxxii. 6.

CHAP. X. Ver. 1. Now that ye may not become reprobates, consider how highly favoured your fathers were, who were God's elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud, that eminent token of God's gracious presence, which screened them from the heat of the sun by day, and gave them light by night; and all passed through the sea-God opening a way through the midst of the waters.

V. 2. And were all as it were baptized unto Moses-Initiated into the reli gion which he taught them, in the cloud and in the sea-Perhaps sprinkled here and there with drops of water from the sea or the cloud, by which baptism might be more evidently signified.

V. 3. And all ate the same manna, termed spiritual meat, as it was typical' 1. Of Christ and his spiritual benefits; 2. Of the sacred bread which we cat at his table.

V. 4. And all drank the same spiritual drink (typical of Christ, and of that cup which we drink) For they drank out of the spiritual or mysterious rock, the wonderful streams of which followed them in their several journeyings, for many years, through the wilderness. And that rock was a manifest type of Christ, the rock of eternity, from whom his people derive those streams of blessings, which follow them through all this wilderness.

V. 5. Yet-Although they had so many tokens of the Divine presence, they were overthrown-With the most terrible marks of his displeasure.

V. 6. Now these things were our examples-Shewing what we are to expect, if enjoying the like benefits we commit the like sins. The benefits are set down in the same order, as by Moses in Exodus: the sins and punishments in a different order: evil desire first, as being the foundation of all; next idolatry, ver. 7, 14; then fornication, which usually accompanied it, ver. 8; the tempt ing and murmuring against God, in the following verses. As they desiredFlesh, in contempt of manna.

V. 7. Neither be ye idolaters-And so, Neither murmur ye—(ver. 10.) The other cautions are given in the first person: but these in the second. And with what exquisite propriety does he vary the person! It would have been improper to say, Neither let us be idolaters; for he was himself in no danger of idolatry; nor probably of murmuring against Christ, or the divine providence. To play-That is, to dance, in honour of their idol.

V. 8. And fell in one day three and twenty thousand-Beside the princes who were afterwards hanged, and those whom the judges slew; so that there died in all four and twenty thousand.

*

9 three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed by 10 serpents. + Neither murmur ye, as some of them mur11 mured, and were destroyed by the destroyer. Now all these things happened to them for examples, and they are written for our admonition, on whom the ends of the ages 12 are come. Therefore let him that most assuredly standeth, 13 take heed lest he fall. There hath no temptation taken you, but such as is common to man; and God is faithful, who will not suffer you to be tempted above your ability, but will with the temptation make also a way to escape, that ye 14 may be able to bear it. Wherefore, my beloved, flee

from idolatry. I speak as to wise men; judge ye what I 15 say. The cup of blessing which we bless, is it not the 16 communion of the blood of Christ? The bread which we

break, is it not the communion of the body of Christ? 17 For we, being many, are one bread, and one body; for we 18 are all partakers of the one bread. Consider Israel after the flesh. Are not they who eat of the sacrifices, partakers of

* Numb. xxi. 4, &c, † Chap. xiv. 1, 36.

V. 9. Neither let us tempt Christ-By our unbelief. St. Paul enumerates five benefits, ver. 1-4, of which the fourth and fifth were closely connected together; and five sins, the fourth and fifth of which were likewise closely connected. In speaking of the fifth benefit, he expressly mentions Christ; and in speaking of the fourth sin, be shews it was committed against Christ. As some of them tempted him. This sin of the people was peculiarly against Christ. For when they had so long drank of that rock, yet they murmured for want of water.

V. 10. The destroyer-The destroying angel.

V. 11. On whom the ends of the ages are come-The expression has great force. All things meet together, and come to a crisis, under the last, the gospel-dispensation; both benefits and dangers, punishments and rewards. It remains, that Christ come as an Avenger and Judge. And even these ends include various periods, succeeding each other.

V. 12. The common translation runs, Let him that thinketh he standeth. But the word translated thinketh, most certainly strengthens, rather than weakens the sense.

V. 13. Common to man-Or, as the Greek word imports, proportioned to human strength. God is faithful-In giving the help which he hath promised: And he will with the temptation-Provide for your deliverance. V. 14. Flee from idolatry-And from all approaches to it.

V. 16. The cup which we bless-By setting it apart to a sacred use, and solemnly invoking the blessing of God upon it: is it not the communion of the blood of Christ-The means of our partaking of those invaluable benefits, which are the purchase of the blood of Christ. The communion of the body of Christ The means of our partaking of those benefits, which were purchased by the body of Christ-Offered for us. V. 17. For it is this communion which makes us all one. We being many are yet, as it were, but different parts of one and the same broken bread, which we receive to unite us in one body.

V. 18. Consider Israel after the flesh-Christians are the spiritual Israel of God. Are not they who eat of the sacrifices partakers of the altar-Is not this

19 the altar? What say I then? That a thing sacrificed to 20 idols is any thing? Or that an idol is any thing? But

what the heathens sacrifice, they sacrifice to devils, and not to God. Now I would not that ye should be 21 partakers with devils. Ye cannot drink the cup of the Lord, and the cup of devils; ye cannot be partakers of 22 the table of the Lord, and the table of devils. Do we

provoke the Lord to jealousy? Are we stronger than 23 he? All things are lawful for me; but all things are not expedient: all things are lawful for me; but all things 24 edify not. Let no one seek his own, but every one an25 other's welfare. Whatever is sold in the shambles eat, 26 asking no questions for conscience' sake. *For the earth is 27 the Lord's, and the fulness thereof. And if any of the un

believers invite you, and ye are disposed to go, eat whatever is set before you, asking no questions for conscience' 28 sake. But if any one say to you, This hath been sacrificed to an idol, eat not, for his sake that shewed thee, 29 and for conscience' sake. Conscience, I say, not thy own, but that of the other: for why is my liberty judged by 30 another's conscience? For if I by grace am a partaker, why am I blamed for that for which I give thanks?

* Psalm xxiv. 1.

an act of communion with that God to whom they are offered? And is not the case the same with those who eat of the sacrifices which have been offered to idols?

V. 19. What say I then-Do I in saying this allow, that an idol is any thing divine? I aver, on the contrary, that what the heathens sacrifice, they sacrifice to devils. Such in reality are the gods of the heathens; and with such only hold communion in those sacrifices.

can ye

V. 21. Ye cannot drink the cup of the Lord, and the cup of devils-Ye cannot have communion with both.

V. 22. Do we provoke the Lord to jealousy-By thus caressing his rivals? Are we stronger than he-Are we able to resist, or to bear his wrath?

V. 23. Supposing this were lawful in itself, yet it is not expedient; it is not edifying to my neighbour.

. V. 24. His own only, but another's welfare also.

V. 25. The apostle now applies this principle to the point in question. Asking no questions-Whether it has been sacrificed or not?

V. 26. For God, who is the Creator, Proprietor, and Disposer of the earth, and all that is therein, hath given the produce of it to the children of men, to be used without scruple.

V. 28. For his sake that shewed thee, and for conscience' sake-That is, for the sake of his weak conscience, lest it should be wounded.

V. 29. Conscience, I say, not thy own-1 speak of his conscience, not thine. For why is my liberty judged by another's conscience-Another's conscience is not the standard of mine, nor is another's persuasion the measure of my liberty.

V. 30. If I by grace am a partaker-If I thankfully use the common blessings of God.

31 Therefore whether ye eat or drink, or whatsoever ye do, 32 do all to the glory of God. Give no offence either to

the Jews, or to the Gentiles, or to the church of God: 33 Even as I please all men in all things, not seeking my own profit, but that of many, that they may be saved. XI. Be ye followers of me, as I also am of Christ.

2

Now I praise you, brethren, that ye remember me in all things, and keep the orders, as I delivered them 3 to you. But I would have you know, that the head of every man is Christ, and the head of the woman is the 4 man, and the head of Christ is God. Every man praying or prophesying with his head covered, dishonoureth his 5 head. But every woman praying or prophesying with her head uncovered, dishonoureth her head: for it is the 6 same as if she were shaved. Therefore if a woman is not covered, let her also be shaved: but if it be shameful for a woman to have her hair shaved off, or cut short, let her 7 be covered. A man indeed ought not to have his head

V. 31. Therefore-To close the present point with a general rule, applicable not only in this, but in all cases, Whatsoever ye do-In all things whatsoever, whether of a religious or civil nature, in all the common as well as sacred actions of life, keep the glory of God in view, and steadily pursue, in all this one end of your being, the planting, or advancing, the vital knowledge and love of God, first in your own soul, then in all mankind.

V. 32. Give no offence-If, and as far as, it is possible.

V. 33. Even as I-As much as lieth in me, please all men.

CHAP. XI. Ver. 2. I praise you-The greater part of you.

V. 3. I would have you know He does not seem to have given them any order before concerning this. The head of every man-Particularly every believer, is Christ, and the head of Christ is God. Christ, as he is Mediator, acts in all things subordinately to his Father. But we can no more infer, that they are not of the same divine nature, because God is said to be the head of Christ, than that man and woman are not of the same human nature, because the man is said to be the head of the woman.

V. 4. Every man praying or prophesying-Speaking by the immediate power of God. With his head-And face covered, either with a veil or with long hair, dishonoureth his head-St. Paul seems to mean, as in these eastern nations, veiling the head is a badge of subjection, so a man who prophesies with a veil on his head, reflects a dishonour on Christ, whose representative he is.

V. 5. But every woman-Who, under an immediate impulse of the Spirit, (for then only was a woman suffered to speak in the church,) prays or prophesies without a veil on her face, as it were, disclaims subjection, and reflects dishonour on man, her head. For it is the same-In effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures.

V. 6. Therefore if a woman is not covered-If she will throw off the badge of subjection, let her appear with her hair cut off like a man's: but if it be shameful for a woman to appear thus in public, especially in a religious assembly, let her for the same reason keep on her veil.

V. 7. A man indeed ought not to veil his head, because he is the image of