32. Give none offence, &c.] Scrupulously avoid giving any 33. Even as I please all men] Act as I do: forgetting my This chapter has already presented the serious reader with 1. We should be on our guard against what are called little 2 However conscious we may be of our own sincerity and 3. The Gentiles were in communion with demons, by their to the church at Corinth. with the drunkard? Do they partake of the Lord Jesus who 4. A spirit of curiosity, too much indulged, may, in an irre- 5. In many actions we have a two fold rule: the testimony 6. Pious Quesnel has well said, Every thing honours God 7. Though many of the advices given in this chapter, ap- CHAPTER XI. The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the B E ye followers of me, even as I also am of Christ. 3 But I would have you know, that the head of every man 4 Every man praying, or prophesying, having his head co- Chap 4,16. Ephes. 5.1. Phil 3.17. 1 Thess 1.6 2 Thess 3.3.--b Chap. 4.17-1 1 Pet.3.1,5,6. NOTES. Verse 1. Be ye followers of me] This verse cer- re- 2 That ye remember me in all things] It appears that the 3. The head of every man is Christ] The apostle is speak 4. Praying or prophesying] Any person who engages in Having his head covered] With his cap or turban on, dis- | 5 But every woman that prayeth or prophesieth with her 6 For if the woman be not covered, let her also be shorn : 7 For a man indeed ought not to cover his head, forasmuch g John 14.28. Chapter 3.23. & 1 27,98. Phil.2.7, 8,9-h Chapter 1211,141 in point blank hostility to the canons of the Jews, for they 5. But every woman that prayeth, &c.] Whatever may be Tacitus informs us, Germ. 19, that, considering the great- 1 Man not created for woman, 1. CORINTHIANS. 8 For the man is not of the woman; but the woman of the tnan. but woman for man. 10 For this cause ought the woman to have power on her head because of the angels. 11 Nevertheless neither is the man without the woman, neither the woman without the man in the Lord. sign that she is under the power of her husband. -r Eccles.5.6.-s Gal.3.28 they allow that there are many difficulties: the latter contends, 1. That the original should be read Wherefore the woman ought to have a power upon her head: that is, the power of the husband over the wife. The word power standing for the sign or token of that power which was a covering or veil. Theophylact explains the word, το του εξουσιαζεσθαι συμβολον. τουτέςι, το καλυμμα, "the symbol of being under power; that is, a veil or covering." And Photius explains it thus, της υποταγης συμβολον το επι της κεφαλης καλυμμα φερειν; to wear a veil on the head is the symbol of subjection. It is no unusual thing, in the Old and New Testaments, for the signs and tokens of things to be called by the names of the things themxvii. 10, 13. though it were only the sign of it. selves; for thus, circumcision is called the covenant, in Gen. pose that, by these, the apostle means the fallen angels, or devils; others the governors of the church; and others those 2. The word angels presents another difficulty: some supwho were deputed among the Jews to espouse a virgin in the name of a lover. All these senses the learned Bishop rejects: and believes that the apostle uses the word angels in its most obvious sense, for the heavenly angels; and that he speaks according to the notion which then prevailed among Jews, men, and particularly were present in their religious assemthat the holy angels interested themselves in the affairs of blies, as the cherubim, their representation, were present in the temple. Thus we read in Ecclus. v. 6. Neither say thou before the ANGEL, it was an error; and in 1 Tim. v. 21. 1 elect ANGELS, &C. Parallel to these is what Agrippa says in his oration to the Jews, Josephus, War, b. ii. chap. 16. Iprocharge thee before God, and the Lord Jesus Christ, and the ven, &c. All which passages suppose, or were spoken to those who supposed that the angels know what passes here test before God, your holy temple, and all the ANGELS of heathe Jews; and, if so, St. Paul might speak according to the common opinion. upon earth. The notion, whether just or not, prevailed among which shows that this verse is a conclusion from what the 3. Another difficulty lies in the phrase δια τουτο, wherefore; that his conclusion from the foregoing argument, ought to have the more weight, upon account of the presence, real or supapostle was arguing before; which we may understand thus, posed, of the holy angels, at their religious meetings. See Bp. Pearce in loc. trine of the presence of angelic beings in religious assemblies, is legitimate; but what difficulty can there be in this, if we The learned bishop is not very willing to allow that the doc take the words of the apostle in another place, Are they not all ministering spirits, sent to minister to them that shall be in which they can render more essential services to the fol heirs of salvation? Heb. i. 14. And perhaps there is no time nances. paraphrase, stand thus: "And because of this superiority in the man, I conclude, that the woman should have on her head a On the whole, the bishop's sense of the passage, and veil, the mark of her husband's power over her; especially in the religious assemblies, where the angels are supposed to be invisibly present." ου γαρ εςιν ανηρ εκ γυναικός, αλλα γυνή εξ ανδρος: thus-- lowers of God, than when they are engaged in divine ordi reading: and the MSS. leave the verse nearly as it stands in the common printed editions. The Armenian has a word that The ancient Versions make little alteration in the common answers to umbram, a shade or covering. The Ethiopic; her head should be veiled. The common editions of the Vulgate have potestatem, power; but in an ancient edition of the Vulgate, perhaps one of the first, if not the first, ever printed, 2 vols. folio, sine ullâ notâ anni, &c. the verse stands thus; Ideo debet mulier velamen habere super caput suum: et propter angelos. My old MS. translation seems to have been taken homan schal haue a veyl on her heund: and for aungels. Some copies of the Itala have also velamen, a veil. from a MS. which had the same reading: Wherfore the 10. For this cause ought the woman to have power on her head because of the angels.] There are few portions in the sacred writings that have given rise to such a variety of conjectures and explanations, and is less understood than this verse; and ver. 29. of chap. xv. Our translators were puzzled with it; and have inserted here one of the largest marginal readings found any where in their work; but this is only on the words power on her head, which they interpret thus: that is, a covering, in sign that she is under the power of her husband. But, admitting this marginal reading to be a satisfactory solution so far as it goes, it by no means removes all the difficulty. Mr. Locke ingenuously acknowledged that he did not understand the meaning of the words; and almost every critic and learned man has a different explanation. Some have endeavoured to force out a meaning by altering the text. The emendation of Mr. Toup, of Cornwall, is the most remarkable: he reads εξιουσα, going out, instead of. εξουσια, power; wherefore the woman, when she goes out, should have a veil on her head. Whatever ingenuity there may appear in this emendation, the consideration that it is not acknowledged by any MS., or Version, or primitive writer, is sufficient proof against it. Dr. Lightfoot, Schoettgen, and Bishop Pearce, have written best on the subject; in which | και πολλην οφειλοντες αισχύνην απήλθον εκ της αγορας, ther nothing, that so judicious a critic advances, should be lightly regarded. 1. He contends that εξουσιαν, occurs no where in In his view of this text, Kypke differs from all others; and the sense of veil, and yet he supposes that the word καλυμμα, veil, is understood, and must, in the translation of the passage, be supplied. 2. He directs that a comma be placed after εξουσιαν, and that it be construed with οφείλει, ought; after which he translates the verse thus: Propterca mulier potestati obnozia est, ita ut velamen in capite habeat, propter angelos; On this account the woman is subject to power, so that she should have a veil on her head, because of the angels. 3. He contends that both Latins and Greeks use debere and οφειλειν, elegantly to express that to which one is obnoxious or liable. So Horace: Women should pray covered; CHAPTER XI. men, uncovered. 12 For as the woman is of the man, even so is the man also | 20 When ye come together therefore into one place, this is by the woman; but all things of God. 13 Judge in yourselves: is it comely that a woman pray unto God uncovered I 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him 1 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. 17 Now, in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18 For, first of all, when ye come together in the church, 1 hear that there be divisions among you; and I partly be nere it. For there must be also heresies among you, b that they which are approved may be made manifest among you. IRm 115-u Or, veil-v1 Tim.6.4-w Ch.7 17 & 14.33.xth 1.10,11, 12. 37y Or, schismes Matt 18.7. Luke 17.1. Acts 20.30. 1 Tim. 4.1. Pet.2.1,2Or, sects.-b Luke 2.30. 1 John 2.19. See Deu. 13.3, departed from the market exposed to great dishonour. So Euripides, οφείλω σοι βλαβην, 1 am exposed to thy injury. 4. He contends that the words taken in this sense agree perfectly with the context and with δια τουτο, wherefore, in this verse. "Because the man was not created for the wo man, but the woman for the man, therefore she is subject to his authority; and should have a veil on her head as the token of that subjection and particularly before the holy angels, who are present in the congregations of the saints." For Dr. Lightfoot's opinion, that by angels, we are to understand the paranymphs, or messengers who came on the part of others, to look out for proper spouses for their friends, I must refer to his works, vol. ii. fol. p. 772. The reader has now before him every thing that is likely to cast light on this difficult subject; and he must either adopt what he judges to be best, or else think for himself. 11. Neither is the man without the woman] The apostle seems to say, I do not intimate any disparagement of the female sex, by insisting on the necessity of her being under the power or authority of the man: for they are both equally de pendant on each other: in the Lord, εν Κυριῳ: but instead of this reading, Theodoret has εν κόσμω, in the world. Probably the apostle ineans that the human race is continued by an especial providence of God. Others think, that he means men and women equally make a Christian society; and in it have equal rights and privileges. 12. For as the woman is of the man] For as the woman was first formed out of the side of man; man has ever since been formed out of the womb of the woman; but they, as all other created things, are of God. 13. Jadge in yourselves] Consider the subject in your own cononon sense; and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed, or with dishevelled hair, non compta mansere come, as in the case of the Cumæn Sibyl, Æn. vi. ver. 48. and otherwise in great disorder; to be conformed to them would be very disgraceful to Christian women: and in reference to such things as these, the apostle appeals to their sense of honour and decency. 14. Doth not-nature-teach you, that, if a man have long hair) Nature certainly teaches us, by bestowing it, that it is proper for women to have long hair; and it is not so with men. The hair of the male rarely grows like that of the female unless art is used; and even then it bears but a scanty proportion to the former. Hence it is truly womanish to have long hair; and it is a shame to the man who affects it. In ancient times, the people of Achaia, the province in which Corinth stood, and the Greeks in general, were noted for their long hair, and hence called by Homer, in a great variety of places, καρηκομόωντες Αχαιοi, the long-haired Greeks or Achæans. Soldiers, in different countries, have been distinguished for their long hair: but whether this can be said to their praise or blame, or whether Homer uses it always as a term of respect, when he applies it to the Greeks, I shall not wast here to inquire. Long hair was certainly not in repute among the Jews. The Nazarites let their hair grow, but it was a token of humiliation and it is possible that St. Paul had this in view. There were, consequently, two reasons why the apostle should condemn this practice-1. Because it was a sign of humiliation-2. Because it was womanish. After all, it is possible that St. Paul may refer to dressed, friz zled, and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high dressed, curled, cued, and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. Hear nature, common sense, and reason; and they will inform you that if a man have long hair, it is a shame unto him. 15. But if a woman have long hair] The Author of their being has given a larger proportion of hair to the head of women than to that of men and to them it is an especial ornament; and may, in various cases, serve as a veil. not to eat the Lord's supper. 21 For in eating every one taketh before other his own supper: and one is hungry, and d another is drunken. 22 What? have ye not houses to eat and to drink in ? or despise ye the church of God, and f shame them that have not? What shall I say to you? shall I praise you in this ? 1 praise you not. 23 For h I have received of the Lord that which also I delivered unto you, i 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. e Or, ye cannot eat -d 2 Pet. 2. 13. Jurde 12.-e Ch. 10. 32-f James 2.6-g Or, them that are poor. -h Ch. 15.3. Gal. 1 1, 11, 12.-1 Maat 25.25. Mark 14.22. Luke 22.159.-x Or, for a remembrance. ble. Nature and the apostle speak the same language; we may account for it as we please. 16. But if any man seem to be contentious] Ει δε τις δοκει φιλονεικος είναι. If any person sets himself up as a wrangler, puts himself forward as a defender of such points, that a woman may pray, or teach, with her head uncovered, and that a man inay, without reproach, have long hair; let him know, that we have no such custom as either; nor are they sanctioned by any of the churches of God, whether among the Jews or the Gentiles. We have already seen, that the verb δοκειν, which we translate to seem, generally strengthens and increases the sense. From the attention that the apostle has paid to the subject of veils and hair, it is evident that it must have occasioned considerable disturbance in the church of Corinth. They have produced evil effects in much later times 17. Now in this-1 praise you not] In the beginning of this epistle, the apostle did praise them, for their attention in gene. ral to the rules he had laid down; see ver. 2. but here he is obliged to condemn certain irregularities which had crept in among them, particularly relative to the celebration of the Lord's supper. Through some false teaching, which they had received in the absence of the apostle, they appear to have celebrated it precisely in the same way the Jews did their pass-orer. That, we know, was a regular meal, only accompanied with certain peculiar circumstances and ceremonics; two of these ceremonies were eating bread solemnly broken, and drinking a cup of wine, called the cup of blessing. Now, it is certain, that our Lord has taken these two things, and made them expressive of the crucifixion of his body, and the shedding of his blood, as an atonement for the sins of mankind. The teachers which had crept into the Corinthian church, appear to have perverted the whole of this divine institution: for the celebration of the Lord's supper, appears to have been made among them a part of an ordinary meal. The people came together, and, it appears, brought their provisions with them; some had much, others had less: some ate to excess, others had scarcely enough to suffice nature. was hungry, and the other was drunken: μεθυει, was filled to the full; this is the sense of the word in many places of Scripture. At the conclusion of this irregular meal, they appear to have done something in reference to our Lord's institution; but more resembling the Jewish pass-over. These irregularities, connected with so many indecencies, the apostle reproves; for, instead of being benefited by the divine ordinance, they were injured; they came together not for the better, but for the worse. One 18. There be divisions among you] They had σχισματα, schisms among them; the old parties were kept up, even in the place where they assembled to eat the Lord's supper. The Paulinians, the Kephites, and the Apollonians, continued to be distinct parties, and ate their meals separately, even in the same house. 19. There must be also heresies] Αίρεσεις: not a common consent of the members of the church, either in the doctrines of the Gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion, led to a difference in their religious practice; and thus the Church of God, that should have been one body, was split into sects and parties. The divisions and the heresies, sprung out of each other. I have spoken largely on the word heresy, in Acts v. 17. to which place I beg leave to refer the reader. 20. This is not to eat the Lord's supper.] They did not come together to eat the Lord's supper exclusively, which they should have done, and not have made it a part of an ordinary meal. 21. Every one taktth before his own supper] They had a grand feast, though the different sects kept in parties by themselves; but all took as ample a supper as they could provide, (each bringing his own provisions with him,) before they took what was called the Lord's supper. See on ver. 17. 22. Hove ye not houses to eat and to drink in?] They should have taken their ordinary meal at home; and have come together in the church to celebrate the Lord's supper. Despise ye the church of God) Ye render the sacred assembly and the place contemptible by your conduct; and ye show yourselves destitute of that respect which ye owe to the It is a certain fact, that a man's long hair renders him contemptible; and a woman's long hair renders her more amia-place set apart for divine worship. 29. Eateth and drinketh damnation] Κριμα, judgment, punishment; and yet this is not unto damnation, for the judgment, or punishment, inflicted upon the disorderly and the profane, was intended for their emendation; for, in ver. 32. it is said, when we are judged, κρινομενοι, we are chastened, παιδευομεθα, corrected as a father does his children, that we should not be condemned with the world. 30. For this cause] That they partook of this sacred ordinance without discerning the Lord's body: many are weak and sickly: it is hard to say whether these words refer to the consequences of their own intemperance, or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out: and, after such excesses, many might be weak and sickly among them; and many might sleep, i. e. die; for continual experience shows us, that many fall victims to their own intemperance. However, acting as they did, in this solemn and awful sacrament, they might have "provoked God to plague then, with divers diseases, and sundry kinds of death." Communion service. 31. If we would judge ourselves] If, having acted improperly, we condemn our conduct, and humble ourselves, we shall not be judged, i. e. punished, for the sin we have com mitted. Lord's supper unworthily. 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. 33 Wherefore, my brethren, when ye come together to 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 w I come. o 2 Cor. 13.5. Gal. 6.4.-p Or, judgment. Rom. 13.2.-q Paalm 32.5. 1 John 1,9г Pan. 94.12, 13. Heb. 12.5-11.-s Ver.2L-t Ver 22.-u Tit. 1.5.-w Chap.4.19. Or, judgment.- Chap.7.17. ry one for another; do not eat and drink in parties, as ye have done heretofore; and do not connect it with any other meal 33. When ye come together to eat] The Lord's supper, tarhouse of God to eat an ordinary meal, let him eat at home; take that in his own house which is necessary for the support 34. And if any man hunger] Let him not come to the of his body before he comes to that sacred repast; where he should have the feeding of his soul alone in view. avoid the curse that must fall on such worthless communi lative to this business, to which you have referred in your cult chapter, that I have left neither room nor necessity for jection; especially in the church. Those who are impatient of rule, are generally those who wish to tyrannize. And 1. The apostle inculcates the necessity of order and subwhether civil or ecclesiastical, are those who wish to have the power in their own hands, and would infallibly abuse it those who are loudest in their complaints against authority, if they had. They alone who are willing to obey, are capable of rule; and he who can rule well, is as willing to obey as to govern. Let all be submissive and orderly; let the woman know that the man is head and protector; let the man know that Christ is his head and redeemer; and the gift of God's endless mercy for the salvation of a lost world. vered in the church, or Christian assembly. If he saw the manner in which Christian women now dress, and appear in 2. The apostle insisted on the woman having her head co the ordinances of religion, what would he think? What would he say? How could he even distinguish the Christion from the infidel? And if they who are in Christ, are new créatures, and the persons who ordinarily appear, in religious assem blies, are really new creatures, as they profess, in general, to bein Christ; he might reasonably inquire, if these are new crestures, what must have been their appearance when they were house of God to exhibit ourselves? Wretched is that man or old creatures? Do we dress to be seen? And do we go to the woman who goes to the house of God to be seen by any but God himself. rity; how unbecoming this sacred ordinance, to be the subject of dispute, party spirit, and division! Those who make 3. The Lord's supper may be well termed the feast of cha it such, must answer for it to God. Every man who believes in Christ as his atoning sacrifice, should as frequently as he minister of Christ is bound to administer it to every man who is seeking the salvation of his soul, as well as to all believers. can, receive the sacrament of the Lord's supper. And every Let no man dare to oppose this ordinance; and let every man receive it according to the institution of Christ. chapter, Whosoever shall eat this bread AND drink this cus unworthily, several Popish writers have made heavy com 4. Against the fidelity of our translation of ver. 27. of this plaints, and accused the Protestants of wilful corruption; as both the Greek and Vulgate texts, instead of και and el, AND, have ἣ and vel, OR: Whosoever shall eat this bread on drink this cup. As this criticism is made to countenance their unthe ground of the complaint. Supposing even this objection to be valid, their cause can gain nothing by it while the 26th scriptural communion in one kind, it may be well to examine and 28th verses stand both in the Greek text and Vulgate, as they now do; For, as often as ye eat this bread AND drink this cup, &c. Let him eat of that bread AND drink of that cup. But although, or, be the reading of the common printed text, και, AND, is the reading of the Coder Alexandrinus, and the Codex Claromontanos, two of the best MSS. in the world; as also of the Coder Lincolniensis, 2. and the Codez Petavianus, 3. both MSS. of the first character: it is also the reading of the ancient Syriac, all the Arabic, the Coptic, the margin of the latter Syriac, the Ethiopic, different MSS, of the Vulgate, and of one in my own possession; and of Cle text of the Vulgate has vel, or, yet this is a departure from the original editions, which were all professedly taken from mens, Chromatius, and Cassiodorus. Though the present the best MSS. In the famous Bible without date, place, printer's name, 2 vols. fol. two columns, and forty-five lines in each, supposed by many to be the first Bible ever printed, Diversities of spiritual CHAPTER XII the text stands thus: Itaque quicunque manducaverit panem ET biberit calicem, &c. Wherefore whosoever shall eat this bread AND drink this cup, &c. here is no vel, or. The Bible printed by Fust, 1462, the first Bible with a date, has the saine reading. Did the Protestants corrupt these texts? In the editio princeps of the Greek Testament, printed by the authority of Cardinal Ximenes at Complutum, and published by the authority of Pope Leo X. though, or, stands in the Greek text; vet in the opposite coluinn which contains the Vulgate, and in the opposite line, ET, and, is found, and not VEL, or; though the Greek text would have authorized the editor to have made this change: but he conscientiously preserved the text of his Vulgate. Did the Protestants corrupt this Catho olic text also? Indeed, so little design had any of those who differed from the Romish church, to make any alteration here, that even Wiclif, having a faulty Ms. of the Vulgate by him, which read rel instead of et, followed that faulty MS. and translated, And so who ever schal ete the breed or drinke the cup. That και, AND, is the true reading; and not, OR, both MSS. and Versions sufficiently prove: also that et, not vel, is the proper reading in the Vulgate, those original editions formed by Roman Catholics, and one of them by the highest authority in the Papal church, fully establish: likewise those MSS., Versions, Fathers, and original editions, must be allowed to be not only competent, but also unsuspected and incontro vertible witnesses. But as this objection to our translation is brought forward to vindicate the withholding the cup from the laity in the Lord's gifts and administrations. supper; it may be necessary to show that without the cup there can be no eucharist. With respect to the bread, our Lord had simply said, Take, eat, this is my body; but concerning the cup, he says, Drink ye all of this; for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it, therefore he says, Drink ye ALL of THIS. By this we are taught that the cup is essential to the sacrament of the Lord's supper; so that they who deny the cup to the people, sin against God's institution; and they who receive not the cup, are not partakers of the body and blood of Christ. If either could, without mortal prejudice, be omitted, it might be the bread; but the cup, as pointing out the blood, poured out, i. e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a Popish priest under heaven, who denies the cup to the people, (and they all do this,) that can be said to celebrate the Lord's supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretensions to this is an absolute farce, so long as the cup, the emblem of the atoning blood, is denied. How strange is it, that the very men who plead so much for the bare literal meaning of this is my body, in the preceding verse, should deny all meaning to drink ye all of this cup, in this verse. And though Christ has, in the most positive manner enjoined it, they will not permit one of the laity to taste it! See the whole of this argument, at large, in my Discourse on the Nature and Design of the Eucharist. CHAPTER XII. The apostle proceeds to the question of the Corinthians concerning spiritual gifts, 1. He calls to their remembrance their former state, and how they were brought out of it, 2, 3. Shows that there are diversities of gifts which proceed from the Spirit, 4. Diversities of administrations which proceed from the Lord Jesus, 5. And diversities of operations which pro. eed from God, 6. What these gifts are, and how they are dispensed, 7-11. Christ is the Head, and the church his members; and this is pointed out under the similitude of the human body, 12, 13. The relation which the members of the body have to each other; and how necessary their mutual support, 14-26. The members in the church, or spiritual body and their respective offices, 27-30. We should earnestly covet the best gifts, 31. [Α. Μ. 4060. Α. D. 56. A. U. C. 809. An. Imp. Neronis Cæs. 3.] TOW * concerning spiritual gifts, brethren, I would not 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, d 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. Chap. 14.1, 37-b Chap.6.11. Ephes 2 11, 12. 1 Thess.19. Tit.3.3. 1 Pet.4.3Psalam 115.5.-d Mark 9.39. 1 John 4.2, 3.- Or, anathema. -f Matt. 16. 17. John 15.6.2 Cor.3.5. NOTES.-Verse 1. Now concerning spiritual gifts] This was a subject about which they appear to have written to the apostle; and concerning which there were probably some contentions among them. The words υπερ των πνευματικών may as well be translated concerning spiritual persons, as spiritwal gifts; and indeed the former agrees much better with the context. I would not have you ignorant.] I wish you fully to know whence all such gifts come, and for what end they are given, that each person may serve the church in the capacity in which God has placed him; that there may be no misunderstandings, and no schism in the body. 2. Ye were Gentiles] Previously to your conversion to the Christian faith; ye were heathens, carried away, not guided by reason or truth, but hurried by your passions into a senseJess worship, the chief part of which was calculated only to excite and gratify animal propensities. Dumb idols] Though often supplicated, could never return an answer; so that not only the image could not speak, but the god or demon pretended to be represented by it, could not speak: a full proof that an idol was nothing in the world. 3. No man speaking by the Spirit of God] It was granted on all hands, that there could be no religion without divine inspiration; because God alone, could make his will known to men: hence heathenism pretended to this inspiration. Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their votaries. And, as far as the people believed their pretensions, so far they were led by their teaching. 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; 1 Pet. 4.19.-h Eph. 4.4-1 Rom. 12.6,7,8. Eph.4.11.to another, the word of knowledge by the same Spirit; Eph.4.7. Pet. 4. 10, k Rom. 124, &c Heb.2.4. Ch.14.25. 12.6,7,8. Or, min ministeries. Eph.1.23.-m Rom. 11.-n Ch.2.6,7.-0 Ch.1.5. & 13.2. 2 Cor.8.7. and a person worthy of death, &c. as the Jews did; therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place; No man speaking by the Spirit, &c. And that no man can say that Jesus is the Lord] Nor can we demonstrate this person to be the Messiah and the Saviour of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles: He attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God. 4. There are diversities of gifts] Χαρισματων, gracious en. dowments; leading to miraculous results; such as the gift of prophecy, speaking different tongues, &c. And these all came by the extraordinary influences of the Holy Spirit. 5. Differences of administrations] Διακονίων, various offices in the church, such as apostle, prophet, and teacher, under which were probably included bishop or presbyter, pastor, deacon, &c. the qualifications for such offices, as well as the appointments themselves, coming immediately from the one Lord, Jesus Christ. 6. Diversities of operations] Ενεργηματων, miraculous influences exted on others; such as the expulsion of demons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, &c. the healing of different diseases, raising the dead, &c. all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and perfect gift. In the three preceding verses we find more than an indirect reference to the doctrine of the Sacred Trinity. GIFTS, are attributed to the Holy Spirit, ver. 4. ADMINISTRATIONS, to the Lord Jesus, ver. 5. OPERATIONS, to God the Father, ver. 6. He who may think this fanciful, must account for the very evident distinctions here, in some more satisfactory way. Both Judaism and heathenism were full of expectations of a future teacher and deliverer: and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah, who was manifest7. The manifestation of the Spirit) Φανερωσις του Πνευμαed in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his divine mission, both by his ros: this is variously understood by the fathers, some of them or in what various doctrines and his miracles. But as he did not come as they rendering Φανερωσις, by illumination, others demonstration, this: whatever gifts God has bestowed, Tancied he would, as a mighty secular conqueror; they not and others operation. The apostle's meaning seems to be only rejected him, but blasphemed him; and persons among them professing to be spiritual men, and under the influence ways soever the Spirit of God may have manifested himself, it of the Spirit of God, did so. But as the Holy Spirit, through is all for the common benefit of the church; God has given no all the law and the prophets, gave testimony to the Messiah; and as Jesus proved himself to be the Christ, both by his miracles and doctrines, no man, under the inspiration of the Divine Spirit, could say to him Anathema, thou art a deceiver, gift to any man for his own private advantage, or exclusive profit. He has it for the benefit of others, as well as for his own salvation. 8. Word of wisdom) In all these places, I consider that the 135 |