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10 him; and perished by serpents: nor murmur ye, as some of
them [also] murmured; and perished by the destroyer'. 11 Now all these things happened to them as examples; and
they are written for our admonition, upon whom the ends 12 of the ages are come. Wherefore let him who thinketh 13 that he standeth, take heed lest he fall. No temptation
hath befallen you, but such as is human : but God is faithful, who will not suffer you to be tempted above your abi. lity; but with the temptation will make a way also to
escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry. I speak 15 as to men of understanding *: judge ye what I say. The 16 cup of blessing for which we give thanks *, is it not a parti
cipation of the blood of Christ? The bread which we break, 17 is it not a participation of the body of Christ? (For we,
though many, are as one bread, and one body *: for we all 18 share one bread.) Behold Israel according to the flesh:
are not those that eat of the sacrifices common partakers 19 with the altar? What say I then? that an idol is any thing, 20 or that what is offered to idols is any thing? No: but that
the things which (the gentiles] offer, they offer to demons, and not to God: and I would not that
should be com21 mon partakers with demons. Ye cannot drink the Lord's
cup, and the cup of demons: ye cannot partake of the Lord's
Or, destroying angel. N.m. ? Or, the last age is come. N. m. 3 So W. wise men:N. 4 which we bless, N. See Rosenmuller and Schleusner. 5 a common partaking, N. See Bell on the Eucharist, p. 71. 6 6 of the Lord?” Mss. 7" that an idol is any thing.” These words are omitted in the Alex. manuscript, which omission is marked with Griesbach's approbation.
Christ now; as some of them did God at that time.” Newcome. " Christ'' is the reading of the received text, and it is retained by Griesbach, but with a mark denoting Kupiou (Lord) to be in his judgement the preferable reading. The word “ Lord” is adopted by the Primate upon the authority of the Vati. can and Ephr. Mss. “God” is the reading of the Alexandrine.
* Or,“ For we are all one bread, and one body.” N. in. Others render thus : “ Because the bread is one, we though many (or, all of us) are one body: for we all partake of one bread.” Bishop Pearce, Dr. Bell, Dr. Townson, and Newcome's Note.
22 table, and the table of demons. Do we provoke the Lord to jealousy'? are we stronger than he ?
All things are lawful?, but all things are not expedient: 24 all things are lawful, but all things edify not. Let no man
seek his own good only; but every man that of another also. 25 Eat whatsoever is sold in the shambles, asking no question 26 because of conscience. For the earth is the Lord's, and all 27 that is in it. And if any of those who believe not ask you
to a feast, and ye be disposed to go; eat whatsoever is set 28 before you, asking no question because of conscience. But
if any man say to you, “ This hath been offered to idols;"
eat not, because of him who told thee, and because of con29 science. I mean not thine own conscience, but that of
another : for why should my liberty be condemned by an30 other man's conscience? If5 I partake with thanksgiving,
why should I be evil-spoken of on account of that for which 31 I give thanks? Whether therefore ye eat, or whether ye
drink, or whatsoever ye do, do all to the glory of God. 32 Give no cause of offending to the Jews, or to the gentiles, 33 or to the church of God: as I also please all men in all
things; not seeking.mine own profit, but the profit of many, Ch. xi. that they may be saved. Be ye imitators of me, even
as I also am of Christ. 2 Now I praise you, brethen, because ye remember me in
all things, and keep my traditions6 as I delivered them to 3 you. But I wish you to know, that the head of every man is Christ; and that the head of the woman is the man;
and 4 that the head of Christ is God. Every man, praying or pro
phesying having his head covered, dishonoureth his head. 5 But every woman, praying or prophesying with her head
uncovered, dishonoureth her head: for that is one and the 6 same thing as if her head were shaven. For if a woman be not covered, let her head even be shorn: but if it be
1 Or, to jealous anger ? s lawful for me, R. T. 3 Gr. and the fulness of it. • R. T. adds, " for the earth is the Lord's, and all that is in it," s“ But" if, R.T.
6 i. e, doctrines, N.m.
shameful that a woman should have her head shorn or 7 shaven, let her be covered. For a man indeed ought not
to cover his head, since he is the image and glory of God: 8 but the woman is the glory of the man. For the man is not 9 of the woman; but the woman of the man. Nor indeed was
the man created for the woman; but the woman for the man. 10 For this cause the woman ought to have a veil * on her 11 head, because of the messengers t. Nevertheless, neither
is the woman without the man, nor the man without the wo12 man', through the Lord. For as the woman is of the man,
so is the man also by the woman: but all things are of God. 13 Judge among your own selves: is it becoming | that a wo14 man pray to God uncovered? Doth not even nature itself
teach you, that, if a man have long hair, it is a dishonour 15 to him; but that, if a woman have long hair, it is a glory to 16 her: because her hair is given [her] for a covering. But if
any one seem to be contentious, we have no such custom,
nor the churches of God. 17 But I praise you not when I declare this; that ye come 18 not together for the better, but for the worse.
For first, when ye come together in the church”, I hear that there 19 are divisions : among you: and I partly believe it. For
there must be heresies § also among you; that those who
" “the man without the woman, nor the woman without the man,'' R. T. ? Or, congregation, N.m. So ver. 22. 3 Gr. schisms.
* Gr. power. “ The veil, being the sign or token of the man's power, is called ageria. See Whitby for the agreement of the ancient interpreters in this.” Newcome.
+ i.e. who were occasionally sent from the separate assemblies of the men to those of the women. See Taylor in loc. The Primate's translation is “angels,” which is variously interpreted. But as a good reason had just been assigned for the wearing of a veil, he is inclined to regard the clause as a marginal gloss. See also Dr. Owen, in Bowyer's quarto.
| according to the opinion and custom of your country.
$" heresies,” i, e. schisms proceeding to separations, so as to divide the chris. tian community into parties, and sects, which would not hold communion with each other.
20 are approved may be made manifest among you. When
therefore ye come together into one place, it is not to eat 21 the Lord's supper. For when ye eat, every one taketh be
fore others his own supper: and one is hungry, and another 92 is drunken. What? have ye not houses to eat and drink
in? or despise ye the church of God, and shame those that have not? What shall I say to you? shall I praise you in
this? I praise you not. 23 For I have received from the Lord that which I deli
vered also unto you, that the Lord Jesus, the night on 24 which he was delivered up, took bread; and gave thanks, and brake it; and said', “ This is my body, which is broken
you: do this in remembrance of me.” In like manner he took the cup also, when he had supped, saying, “ This cup
is the new covenant through my blood: do this, as often as 26 ye shall drink it, in remembrance of me.” For as often as
ye eat this bread, and drink [this] cup, ye show forth the 27 Lord's death, till he come. Wherefore whosoever shall
eat the bread, or drink the cup of the Lord unworthily *,
will be guilty of profaning the body and the blood of the 28 Lord. But let a man try himself t; and then let him eat of 29 that bread, and drink of that cup. For he that eateth and
drinketh (unworthily], eateth and drinketh judgement to 30 himself, not distinguishing the Lord's body s. For this cause
many are weak and sickly among you, and a considerable
* Take, eat, R. T. These words are wanting in the best Mss. some of wbich also omit the word "broken." See Griesbach, and Newcome's note. this bread, R.T.
* “ unworthily:" in a manner unsuitable to the nature and design of the institution, as the Corinthians did, by confounding the Lord's supper with a com• mon meal, or an idol's feast.
+ “try himself:” let him consider whether he understands the nature and design of the Lord's supper.
# " temporal judgement. See ver. 30,31,32; Rom. xii. 2; 1 Pet. iv. 17.” Newcome.
$“ not distinguishing the Lord's body:" that is, not making a distinction between the Lord's supper and a cominon ineal, or rather a feast upon a sacrifice in an idol's temple.
31 number sleep. But if we would distinguish * ourselves, 32 we should not be judged. But when we are judged by the
Lord, we are chastened, that we should not be condemned
with the world t. 33 Wherefore, my brethren, when ye come together to eat 34 the Lord's supper, wait for one another. If any man hun
ger, let him eat at home; that ye come not together to
judgement. But the rest I will set in order when I come. CH. XII. Now concerning spiritual things, brethren, I would 2 not have you ignorant. Ye know that ye were gentiles, 3 carried away to dumb idols, as ye were led. Wherefore I
declare unto you that no man, speaking by the spirit of God,
saith, “ Jesus is accursed;” and that no man can say, “Je4 sus is the Lord,” but by the holy spirit. Now there are dif5 ferences of gifts; but it is the same spirit. And there are 6 differences of ministries; but it is the same Lord. And there
are differences of works; but it is the same God, who work. 7 eth all things among all. But the manifestation of the spirit 8 is given to every man for that which is profitable. For to
one is given by the spirit the word of wisdom; and to an
other the word of knowledge, according to the same spirit; 9 and to another faith, through the same spirit; and to another 10 the gifts of healing, through the same spirit; and to another
the working of miracles; and to another prophecy; and to another the discerning of spirits; and to another different kinds of languages; and to another the interpretation of
| For if, Mss. 2 Or,“ receive one another," without any distinction of rich and poor. See Schleusner. 3 that once, Mss.
* “ if we would judge so as to distinguish between ourselves,” N. The word is the same as in ver. 29. q.d. if we would make a proper distinction between ourselves and the worshipers of idols, and did not imitate their excesses, we should not suffer these calamities.
+ The apostle gives no intimation whatever that the diseases suffered by the Corinthians were miraculously inflicted. It is more probable that they were the natural consequences of their intemperance. Confounding the Lord's supper with an idolatrous festival, they indulged themselves in the same riotous excess. See 2 Cor. xii. 21.