{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1CO","commentaryId":"jamieson-fausset-brown","name":"1 Corinthians","commonName":"1 Corinthians","introduction":"The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that \"to Corinthianize\" was a proverbial phrase for \"to play the wanton\"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).\n\nHe had been the instrument of converting many Gentiles (Co1 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (Co1 1:26, &c.). Crispus (Co1 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in Co1 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (Co1 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of \"letters of commendation\" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (Co1 9:1-2; Co2 10:1, Co2 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (Co1 1:12; Co2 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (Co2 11:5, Co2 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (Co1 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, \"Let us eat and drink, for to-morrow we die\" (Co1 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (Co1 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.\n\nIn Co1 5:9, \"I wrote unto you in an Epistle not to company with fornicators,\" it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (Co1 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (Co2 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (Co1 16:5-7), for which he was charged with (Co2 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in Co2 12:4; Co2 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on Co2 2:1; Co2 13:2; also see on Co2 1:15; Co2 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare Co1 16:7); and attended with pain and humiliation (Co2 2:1; Co2 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them \"not to company with fornicators.\" On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (Co1 5:9, Co1 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).\n\nThe PLACE OF WRITING is fixed to be Ephesus (Co1 16:8). The subscription in English Version, \"From Philippi,\" has no authority whatever, and probably arose from a mistaken translation of Co1 16:5, \"For I am passing through Macedonia.\" At the time of writing Paul implies (Co1 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (Co1 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.\n\nThe Epistle is written in the name of Sosthenes \"[our] brother.\" BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (Co1 1:4, &c.) using the first person: so Timothy is introduced, Co2 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, Co1 16:24), whom he mentions (Co1 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians. \n\n\n\nNext: 1 Corinthians Chapter 1\n\n","order":46,"numberOfChapters":16,"sha256":"9bf5da45bfa8b3ebeb897bb227e19d039c2c950176364829d04b3dcc496cb600","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":1},"lastChapterNumber":16,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/16.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":16},"totalNumberOfVerses":416},"chapter":{"number":8,"content":[{"type":"verse","number":2,"content":["And--omitted in the oldest manuscripts The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the subject. The first step to knowledge is to know our own ignorance. Without love there is only the appearance of knowledge. \n\nknoweth--The oldest manuscripts read a Greek word implying personal experimental acquaintance, not merely knowledge of a fact, which the Greek of \"we know\" or are aware (Co1 8:1) means. \n\nas he ought to know--experimentally and in the way of \"love.\"\n\n"]},{"type":"verse","number":3,"content":["love God--the source of love to our neighbor (Jo1 4:11-12, Jo1 4:20; Jo1 5:2). \n\nthe same--literally, \"this man\"; he who loves, not he who \"thinks that he knows,\" not having \"charity\" or love (Co1 8:1-2). \n\nis known of him--is known with the knowledge of approval and is acknowledged by God as His (Psa 1:6; Gal 4:9; Ti2 2:19). Contrast, \"I never knew you\" (Mat 7:23). To love God is to know God; and he who thus knows God has been first known by God (compare Co1 13:12; Pe1 1:2).\n\n"]},{"type":"verse","number":4,"content":["As concerning, &c.--resuming the subject begun in Co1 8:1, \"As touching,\" &c. \n\nidol is nothing--has no true being at all, the god it represents is not a living reality. This does not contradict Co1 10:20, which states that they who worship idols, worship devils; for here it is the GODS believed by the worshippers to be represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers. \n\nnone other God--The oldest manuscripts omit the word \"other\"; which gives a clearer sense.\n\n"]},{"type":"verse","number":5,"content":["\"For even supposing there are (exist) gods so called (Th2 2:4), whether in heaven (as the sun, moon, and stars) or in earth (as deified kings, beasts, &c.), as there be (a recognized fact, Deu 10:17; Psa 135:5; Psa 136:2) gods many and lords many.\" Angels and men in authority are termed gods in Scripture, as exercising a divinely delegated power under God (compare Exo 22:9, with Exo 22:28; Psa 82:1, Psa 82:6; Joh 10:34-35).\n\n"]},{"type":"verse","number":6,"content":["to us--believers. \n\nof whom--from whom as Creator all things derive their existence. \n\nwe in him--rather, \"we for Him,\" or \"unto Him.\" God the FATHER is the end for whom and for whose glory believers live. In Col 1:16 all things are said to be created (not only \"by\" Christ, but also) \"for Him\" (CHRIST). So entirely are the Father and Son one (compare Rom 11:36; Heb 2:10). \n\none Lord--contrasted with the \"many lords\" of heathendom (Co1 8:5). \n\nby whom-- (Joh 1:3; Heb 1:2). \n\nwe by him--as all things are \"of\" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Col 1:20; Rev 21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.\n\n"]},{"type":"verse","number":7,"content":["Howbeit--Though to us who \"have knowledge\" (Co1 8:1, Co1 8:4-6) all meats are indifferent, yet \"this knowledge is not in all\" in the same degree as we have it. Paul had admitted to the Corinthians that \"we all have knowledge\" (Co1 8:1), that is, so far as Christian theory goes; but practically some have it not in the same degree. \n\nwith conscience--an ancient reading; but other very old manuscripts read \"association\" or \"habit.\" In either reading the meaning is: Some Gentile Christians, whether from old association of ideas or misdirected conscience, when they ate such meats, ate them with some feeling as if the idol were something real (Co1 8:4), and had changed the meats by the fact of the consecration into something either holy or else polluted. \n\nunto this hour--after they have embraced Christianity; an implied censure, that they are not further advanced by this time in Christian \"knowledge.\" \n\ntheir conscience . . . is defiled--by their eating it \"as a thing offered to idols.\" If they ate it unconscious at the time that it had been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, namely, that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience (compare Rom 14:15-23). It was on the ground of Christian expediency, not to cause a stumbling-block to \"weak\" brethren, that the Jerusalem decree against partaking of such meats (though indifferent in themselves) was passed (Acts 15:1-29). Hence he here vindicates it against the Corinthian asserters of an inexpedient liberty.\n\n"]},{"type":"verse","number":8,"content":["Other old manuscripts read, \"Neither if we do not eat, are we the better: neither if we eat are we the worse\": the language of the eaters who justified their eating thus [LACHMANN]. In English Version Paul admits that \"meat neither presents [so the Greek for 'commendeth'] us as commended nor as disapproved before God\": it does not affect our standing before God (Rom 14:6).\n\n"]},{"type":"verse","number":9,"content":["this liberty of yours--the watchword for lax Corinthians. The very indifference of meats, which I concede, is the reason why ye should \"take heed\" not to tempt weak brethren to act against their conscience (which constitutes sin, Rom 14:22-23).\n\n"]},{"type":"verse","number":10,"content":["if any man--being weak. \n\nwhich hast knowledge--The very knowledge which thou pridest thyself on (Co1 8:1), will lead the weak after thy example to do that against his conscience, which thou doest without any scruple of conscience; namely, to eat meats offered to idols. \n\nconscience of him which is weak--rather, \"His conscience, seeing he is weak\" [ALFORD and others]. \n\nemboldened--literally, \"built up.\" You ought to have built up your brother in good: but by your example your building him up is the emboldening him to violate his conscience.\n\n"]},{"type":"verse","number":11,"content":["shall . . . perish--The oldest manuscripts read \"perisheth.\" A single act seemingly unimportant may produce everlasting consequences. The weak brother loses his faith, and if he do not recover it, his salvation [BENGEL] (Rom 14:23). \n\nfor whom Christ died--and for whose sake we too ought to be willing to die (Jo1 3:16). And yet professing Christians at Corinth virtually tempted their brethren to their damnation, so far were they from sacrificing aught for their salvation. Note here, that it is no argument against the dogma that Christ died for all, even for those who perish, to say that thus He would have died in vain for many. Scripture is our rule, not our suppositions as to consequences. More is involved in redemption than the salvation of man: the character of God as at once just and loving is vindicated even in the case of the lost for they might have been saved, and so even in their case Christ has not died in vain. So the mercies of God's providence are not in vain, though many abuse them. Even the condemned shall manifest God's love in the great day, in that they too had the offer of God's mercy. It shall be the most awful ingredient in their cup that they might have been saved but would not: Christ died to redeem even them.\n\n"]},{"type":"verse","number":12,"content":["wound their weak conscience--literally, \"smite their conscience, being (as yet) in a weak state.\" It aggravates the cruelty of the act that it is committed on the weak, just as if one were to strike an invalid. \n\nagainst Christ--on account of the sympathy between Christ and His members (Mat 25:40; Act 9:4-5).\n\n"]},{"type":"verse","number":13,"content":["meat--Old English for \"food\" in general. \n\nmake . . . to offend--Greek, \"is a stumbling-block to.\" \n\nno flesh--In order to ensure my avoiding flesh offered to idols, I would abstain from all kinds of flesh, in order not to be a stumbling-block to my brother.\n\n\n\n\nNext: 1 Corinthians Chapter 9\n\n"]}],"introduction":"ON PARTAKING OF MEATS OFFERED TO IDOLS. (Co1 8:1-13)\n\nThough to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare Co1 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority. \n\nwe know that we all have knowledge--The Corinthians doubtless had referred to their \"knowledge\" (namely, of the indifference of meats, as in themselves having no sanctity or pollution). Paul replies, \"We are aware that we all have [speaking generally, and so far as Christian theory goes; for in Co1 8:7 he speaks of some who practically have not] this knowledge.\" \n\nKnowledge puffeth up--when without \"love.\" Here a parenthesis begins; and the main subject is resumed in the same words, Co1 8:4. \"As concerning [touching] therefore the eating,\" &c. \"Puffing up\" is to please self. \"Edifying\" is to please one's neighbor; Knowledge only says, All things are lawful for me; Love adds, But all things do not edify [BENGEL], (Co1 10:23; Rom 14:15). \n\nedifieth--tends to build up the spiritual temple (Co1 3:9; Co1 6:19).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1CO/8.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":8},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/9.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":9},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/7.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":7},"numberOfVerses":12}