صور الصفحة
PDF
النشر الإلكتروني

will make a way also to escape, that ye may be able to bear it.

14

Wherefore, my dearly beloved, flee from idolatry. I 15 speak as to men of understanding *: judge ye what I say. 16 The cup of blessing for which we give thanks †, is it not a participation of the blood of Christ? The bread which we break, is it not a participation of the body of Christ? 17 (For we; though many, are as one bread, and one body ||: 18 for we all share one bread.) Behold Israel according to the flesh are not those that eat of the sacrifices common 19 partakers with the altar? What say I then? that an idol is any thing, or that what is offered to idols is any thing? 20 No but that the things which the gentiles offer, they

offer to demons, and not to God and I would not that ye 21 should be common partakers with demons. Ye cannot

drink the Lord's cup, and the cup of demons: ye cannot 22 partake of the Lord's table, and the table of demons. Do we provoke the Lord to jealousy ? are we stronger than he ?

23

All things are lawful ‡‡, but all things are not expedient all things are lawful ‡‡, but all things edify not. 24 Let no man seek his own good only; but every man that 25 of another also. Eat whatsoever is sold in the shambles, 26 asking no question because of conscience. For the earth 27 is the Lord's, and all 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 before you, asking no question 28 because of conscience. But if any man say to you, "This hath been offered to idols;" eat not, because of

So W. wise men, N.

† which we bless, N. See Rosenmuller and Schleusner.

a common partaking, N. See Bell on the Eucharist, p. 71.

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 hody: for we all partake of one bread." Bishop Pearce, Dr. Bell, Dr. Townson, and Newcome's Note.

¶Or, to jealous anger?

# lawful for me, R. T.

29 him who told thee, and because of conscience*. I mean not thine own conscience, but that of another: for why should my liberty be condemned by another man's con30 science? If I partake with thanksgiving, why should

I be evil-spoken of on account of that for which I give 31 thanks? Whether therefore ye eat, or whether ye drink, 32 or whatsoever ye do, do all to the glory of God. Give

no cause of offending to the Jews, or to the gentiles, or 33 to the church of God: as I also please all men in all things; not seeking mine own profit, but the profit of many, that they may be saved. Be ye imitators of me, even as I also am of Christ.

Сн.

XI.

2

Now I praise you, brethren, because ye remember me in all things, and keep my traditions † as I delivered them 3 to 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 ; 4 and that the head of Christ is God. Every man, pray

ing or prophesying having his head covered, dishonour5 eth his head. But every woman, praying, or prophesying with her head uncovered, dishonoureth her head: for that is one and the same thing as if her head were 6 shaven. For if a woman be not covered, let her head

even be shorn: but if it be shameful that a woman should 7 have her head shorn or shaven, let her be covered.

For

a man indeed ought not to cover his head, since he is the image and glory of God: but the woman is the glory of 8 the man. For the man is not of the woman; but the wo9 man of the man. Nor indeed was the man created for the 10 woman; but the woman for the man. For this cause the woman ought to have a veil ‡ on her head, because of the

The received text adds, "for the earth is the Lord's, and all that is in it ;" repeated from ver 26, by mistake of some early transcriber. The most approved manuscripts leave it out. See Griesbach.

ti. e doctrines, N. m.

Gr. power, N. m. The veil, being the sign or token of the man's power, is called £8012. See Whitby for the agreement of the ancient interpreters in this."

Newcome.

11 messengers*. Nevertheless, neither is the woman without the man, nor the man without the woman, through 12 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 glo. ry to her because her hair is given [her] for a covering. 16 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 18. come not together for the better, but for the worse. For

first, when ye come together in the church ‡, I hear that there are divisions among you: and I partly believe it.

19 For there must be heresies also among you; that those who are approved may be made manifest among you. 20 When therefore ye come together into one place, it is 21 not to eat the Lord's supper. For when ye eat, every one taketh before others his own supper: and one is hun22 gry, and another 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.

For I have received from the Lord that which I delivered 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 25 [broken] for you: do this in remembrance of me." In

23

* 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 bcen 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.

Or, congregation, N. m.

Gr. schisms, N. m.

Take, eat, R. T. These words are wanting in the best MSS., some of which also

pmit the word "broken." See Griesbach, and Newcome's note.

27 come.

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 ye shall drink it, in remem26 brance of me." For as often as ye eat this bread, and drink this cup, ye shew forth the Lord's death, till he Wherefore whosoever shall eat the bread*, or drink the cup of the Lord unworthily, will be guilty of 28 prophaning the body and the blood of the Lord. But let a man try himself; and then let him eat of that bread, For he that eateth and drinketh 29 and drink of that cup. unworthily, eateth and drinketh judgement† to himself, 30 not distinguishing the Lord's body. For this cause many

are weak and sickly among you, and a considerable num31 ber sleep. But if we would examine ourselves, we 32 should not be judged. But when we are judged by the Lord, we are chastened, that we should not be condemned with the world.

33

Wherefore, my brethren, when ye come together to eat 34 the Lord's supper, wait for one another. If any man hunger, let him eat at home; that ye come not toBut the rest I will set in order gether to judgement.

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 4 say, "Jesus is the Lord," but by the holy spirit. Now there are differences of gifts; but it is the same spirit. 5 And there are differences of ministries; but it is the same 6 Lord. And there are differences of works; but it is the

*this bread, R. T.

+Temporal judgement. See ver. 30, 31, 32; Rom. xii. 2; 1 Pet. iv. 17." Newcome. if we would judge so as to distinguish between ourselves, N. It is q. d. If we would ourselves make a proper distinction between the Lord's Supper and a common meal, we should not be punished.

Or, "receive one another," without any distinction of rich and poor. See Schleusner.

But the

7 same God, who worketh all things among all. manifestation of the spirit is given to every man for that 8 which is profitable. For to one is given by the spirit the word of wisdom; and to another the word of knowledge, 9 according to the same spirit; and to another faith, through

the same spirit; and to another the gifts of healing, 10 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 languages. 11 But this one and the same spirit worketh all these things, dividing to every man severally as he pleaseth*.

For as the body is one, and hath many members, and all the members of that [one] body, though many, are 13 one body; so is Christ also. For through one spirit we have been all baptized into one body, whether Jews or gentiles, whether slaves or free; and we have been all 14 made to drink into one spirit. For the body also is not 15 one member, but many. If the foot shall say, "Because I am not the hand, I am not of the body;" is it therefore 16 not of the body? and if the ear shall say, "Because I

12

am not the eye, I am not of the body;" is it therefore 17 not of the body? If the whole body were an eye, where

would be the hearing? if the whole were hearing, where 18 would be the smelling? But now God hath disposed every one of the members in the body, as it hath pleased him. 19 And if all the parts were one member, where would be 20 the body? But now there are many members, yet only 21 one body. The eye cannot say to the hand, "I have no need of thee;" nor again the head to the feet, "I have 22 no need of you." Nay, much more, those members of the body, which seem to be the weaker, are necessary:

* Divine inspiration is here personified. So our Lord saith of the wind, John ïii. 8, "The wind bloweth where it listeth." The apostle does not mean to teach that the spirit of God is a real person, a distinct intelligent agent, but that God distributeth spiritual gifts according to his pleasure.

« السابقةمتابعة »