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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 sceking mine own profit, but the profit of CH.many, that they may be saved. Be ye iinitators of me,
even as I also am of Christ. 2 Now I praise you, brethren, because ye remember me
in all things, and keep my traditionst as I delivered them 3 to you. But I wish you to know, that the head of every
man is Christ; aud 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 prophesy
ing 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 I 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 leare it out. See Griesbaca. + i. e. doctrines, N. m.
* Gr. power, N. m. “ The veil, being the sign or token of the man's power, called sturico Sce Whitby for the agreement of the antient interpreters in tbisi" Newcome.
11 messengers *. Nevertheless, neither is the woman with
out 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 g 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 I of God, and shame those that have not? What shall I say to you?
sh all 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 25 [broken] for you: do this in remembrance of me.” In * i. e. who were occasionally sent from the separate assemblies of the men to those
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. Or, congregation, N. m.
s Gr. schisms, N. m. § Take, eat, R. T. These words are wanting in the best MSS., some of which also omit the word “ broken." See Griesbach, und Newcome's pote,
of the women.
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 27 come.
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, 29 and drink of that cup. For he that eateth and drinketh
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 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
“ 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.
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 commen meal, we should not be punished.
5 Or, “receive one another,” without any distinction of rich and poor. See Schleusner.
7 same God, who worketh all things among all. But the
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 that one and the same spirit worketh all these things,
dividing to every man severally as he pleaseth *. 12
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 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 iii. 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.
23 and as to those members of the body which we think to
be the more dishonourable, upon these we bestow more
abundant honour; and our uncomely parts have more 24 abundant comeliness : whereas our comely parts have no
need: but God hath tempered the body together, having 25 given more abundant honour to the meaner part; that
there should be no division in the body; but that the 26 members should have the same care for one another. And
thus if one member suffer, all the members suffer with it;
or if one member be honoured, all the members rejoice 27 with it. But ye are the body of Christ, and his members 28 severally * And God hath set some in the church, first
apostles, secondly prophets, thirdly teachers, after that
miracles, then gifts of healings, helps, governments, dif29 ferent kinds of languages. Are all apostles ? are all
prophets ? are all teachers ? are all workers of miracles ? 30 Have all the gifts of healing? do all speak in different si languages? do all interpret ? But zealously desire the
best gifts. And yet I shew unto you by far the most ex
Ch. xu. If I speak in the languages of men and of angels,
but have not love, I become like sounding brass, or like 2 a noisy cymbal. And if I have the gift of prophecy, and
understand all mysteries and all knowledge, and if I have
all faith so as to remove mountains, and have not love, I 3 am nothing. And if I bestow all my goods to feed the
poor, and if I give my body to be burned, and have 4 not love, it profiteth me nothing. Love is long-suffering,
and is kind; love envieth not; love is not vain, is not 5 puffed up, doth not behave itself unbecomingly, seeketh
not its own, is not highly provokedt, deviseth not evil, 6 rejoiceth not in iniquity, but rejoiceth together with the 7 truth ; covereth all things, believeth all things, hopeth
* So N. m. in part, N. t.
+ “Though angry on a just occasion, is never outrageously angry." Bishop Pearce. "Nor is easily provoked,” Wakefield. is not irascible.