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WOMEN TO WORSHIP, VEILED-CHAP. XIII.
2 Now I praise you, brethren, that ye remember me in Ephesus. riod, 4770. all things, and keep the ordinances as I delivered them to Vulgar Era,
3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God.
4 Every man praying or prophesying, having his head covered, dishonoureth his head.
5 But every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head: for that is even all one as if she were shaven.
6 For if the woman be not covered let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
8 For the man is not of the woman; but the woman of the man.
9 Neither was the man created for the woman; but the woman for the man.
10 For this cause ought the woman to have power on her head, because of the angels 1o.
11 Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord.
12 For as the woman is of the man, even so is the man also by the woman; but all things of God.
18 Judge in yourselves: is it comely that a woman pray unto God uncovered?
14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
§ 27. 1 COR. xi. 17. to the end.
The Apostle reproves them for their Divisions and separate
one Body, uniting in commemorating the Death
10 Mr. Locke observes on this passage-" What the meaning of these words is, I confess I do not understand." The generality of commentators, after Mede and Heinsius, suppose the word power to signify veil-either from the Hebrew 77, root 17-or to distinguish them from the unmarried-or as an acknowledgment of their husband's authority.-See Mr. Slade's excellent work on the Epistles, where the criticisms of Michaelis, Whitby, &c. &c. &c, are well summed up.
Julian Period, 4770. Vulgar Eras
of Christ-He condemns them for bringing Meat into Ephesus.
17 Now in this that I declare unto you I praise you not,
18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
19 For there must be also heresies among you, that they which are approved may be made manifest among
20 When ye come together therefore into one place, this is not to eat the Lord's supper.
21 For in eating every one taketh before other his own supper and one is hungry, and another is drunken.
22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread :
24 And when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you this do in remembrance of me.
25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
27 Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.
29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
30 For this cause many are weak and sickly among you, and many sleep.
31 For if we would judge ourselves, we should not be judged.
32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
Julian Period, 4770. Vulgar Æra,
VARIOUS SPIRITUAL GIFTS IMPARTED-CHAP. XIII.
33 Wherefore, my brethren, when ye come together to Ephesus. eat, tarry one for another.
34 And if any man hunger, let him eat at home; that' ye come not together unto condemnation. And the rest will I set in order when I come.
§ 28. 1 COR. xii. 1. to part of ver. 31.
The power of Christ shewn to be superior to the Idols, by
1 Now concerning spiritual gifts, brethren, I would
2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
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.
4 Now there are diversities of gifts, but the same Spirit.
5. And there are differences of administrations, but the same Lord.
6 And there are diversities of operations; but it is the same God which worketh all in all.
7 But the manifestation of the Spirit is given to every man to profit withal.
8 For to one is given, by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit ;
9 To another faith, by the same Spirit; to another the gifts of healing, by the same Spirit;
10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues;
11 But all these worketh that one and the self-same Spirit, dividing to every man severally as he will.
12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ.
13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
Julian Period, 4770. Vulgar Æra, 57.
14 For the body is not one member, but many. Ephesus. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body"? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
18 But now hath God set the members, every one of them in the body, as it hath pleased him.
19 And if they were all one member, where were the body?
20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again, the head to the feet, I have no need of you.
22 Nay much more, those members of the body which seem to be more feeble, are necessary :
23 And those members of the body which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
25 That there should be no schism in the body; but that the members should have the same care one for another.
26 And whether one member suffer, all the members
"Benzelius (as quoted by Macknight in loc.) thinks that in this allegory the foot signifies the common people in the Church; the band the presidents; the eyes the teachers; and the ears the learners. The apostle affirms (continues Macknight), that the eye and the head, the two principal members of the body, need the service of the inferior members, (ver. 21, &c.) to teach such as hold the most honourable offices of the Church, not to despise those who are placed in the lowest stations. For, as in the body, the hands need the direction of the eye, and the eye the assistance of the hands, so in the Church they who follow the active occupations of life, need the direction of the teachers; and, on the other hand, the teachers need the support of the active members.
Were we to interpret this part of the allegory strictly, so as by "the head" to understand Christ, it would be equally true of bim in quality of head of the Church, as it is of the head of the natural body, that he could not say to any of his members, "I have no need of thee." All the members of the Church are necessary to render it complete, and fit it for supporting itself; not excepting such members as are unsound. For by censuring them, and cutting them off, the sincere are powerfully instructed, corrected, and strengthened.-Macknight on the First of Corinthians in loc.
riod 4770. Vulgar Æra, 57.
IN THE CORINTHIAN CHURCH-CHAP. XIII.
suffer with it; or one member be honoured, all the mem- Ephesus. bers rejoice with it.
27 Now ye are the body of Christ, and members in particular.
28 And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then gifts of healings, helps, governments, diversities of tongues.
29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?
30 Have all the gifts of healing? do all speak with tongues? do all interpret?
31 But covet earnestly the best gifts.
31 And yet shew I unto you a more excellent way.
1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge: and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
6 Rejoiceth not in iniquity, but rejoiceth in the truth; 7 Beareth all things, believeth all things, hopeth all things, endureth all things.
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.
11 When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.
12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.