(1) Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you. (1) The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, that is of the comely apparel of men and women, of the order... [ Continue Reading ]
(2) 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 (a) head of Christ [is] God. (2) He sets down God, in Christ our mediator, as the end and mark not only of doctrine, but also of ecclesiastical comeliness. Then applying it to the qu... [ Continue Reading ]
(3) Every (b) man praying or prophesying, having [his] head covered, dishonoureth his head. (3) By this he gathers that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection), they robbed themselves of their dignity, against God's ordin... [ Continue Reading ]
(4) But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: (5) for that is even all one as if she were shaven. (4) And in like manner he concludes that women who show themselves in public and ecclesiastical assemblies without the sign and token of their subject... [ Continue Reading ]
(6) 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. (6) The taking away of an objection: have not men also hair given to them? "I grant that", says the apostle, "but there is another matter in it. For man was made... [ Continue Reading ]
(7) For the man is not of the woman; but the woman of the man. (7) He proves the inequality of the woman by the fact that from the man is the substance of which woman was first made.... [ Continue Reading ]
(8) Neither was the man created for the woman; but the woman for the man. (8) Secondly, by the fact that the woman was made for man, and not the man for the woman's sake.... [ Continue Reading ]
(9) For this cause ought the woman to have (c) power on [her] head because of the (10) angels. (9) The conclusion: women must be covered, to show by this external sign their subjection. (c) A covering which is a token of subjection. (10) What this means, I do not yet understand.... [ Continue Reading ]
(11) Nevertheless neither is the man without the woman, neither the woman without the man, (d) in the Lord. (11) A digression which the apostle uses, lest that which he spoke of the superiority of men, and the lower degree of women, in consideration of the policy of the Church, should be so taken a... [ Continue Reading ]
(12) Judge in yourselves: is it comely that a woman pray unto God uncovered? (12) He urges the argument taken from the common sense of nature.... [ Continue Reading ]
But if a woman have long hair, it is a glory to her: for [her] hair is given her for a (e) covering. (e) To be a covering for her, and such a covering as should procure another.... [ Continue Reading ]
(13) But if any man seem to be contentious, we have no such custom, neither the churches of God. (13) Against those who are stubbornly contentious we have to oppose this, that the churches of God are not contentious.... [ Continue Reading ]
(14) Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse. (14) He passes now to the next treatise concerning the right administration of the Lord's supper. And the apostle uses this harsher preface, that the Corinthians might underst... [ Continue Reading ]
(15) For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. (15) To celebrate the Lord's supper correctly, it is required that there is not only consent of doctrine, but also of affections, so that it is not profaned.... [ Continue Reading ]
(16) For there must be also heresies among you, that they which are (f) approved may be made manifest among you. (16) Although schisms and heresies proceed from the devil, and are evil, yet they come not by chance, nor without cause, and they turn to the profit of the elect. (f) Whom experience ha... [ Continue Reading ]
When ye come together therefore into one place, [this] is (g) not to eat the Lord's supper. (g) This is a usual metaphor by which the apostle flatly denies that which many did not do well.... [ Continue Reading ]
For in eating every one taketh (h) before [other] his own supper: and one is hungry, and another is drunken. (h) Eats his food and does not wait until others come.... [ Continue Reading ]
(17) 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. (17) The apostle thinks it good to take away the love feasts because of their abuse, although they had been p... [ Continue Reading ]
(18) 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: (18) We must take a true form of keeping the Lord's supper, out of the institution of it, the parts of which are these: touching the pastors, to show... [ Continue Reading ]
And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is (i) broken for you: this do in remembrance of me. (i) This word "broken" denotes to us the manner of Christ's death, for although his legs were not broken, as the thieves legs were, yet his body was very sev... [ Continue Reading ]
(19) Wherefore whosoever shall eat this bread, and drink [this] cup of the Lord, (k) unworthily, shall be guilty of the body and blood of the Lord. (19) Whoever condemns the holy ordinances, that is, uses them incorrectly, are guilty not of the bread and wine, but of the thing itself, that is, of C... [ Continue Reading ]
(20) But let (l) a man examine himself, and so let him eat of [that] bread, and drink of [that] cup. (20) The examination of a man's self, is of necessity required in the supper, and therefore they ought not to be admitted to it who cannot examine themselves: such as children, furious and angry men... [ Continue Reading ]
For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not (m) discerning the Lord's body. (m) He is said to discern the Lord's body that has consideration of the worthiness of it, and therefore comes to eat of this food with great reverence.... [ Continue Reading ]
(21) For this cause many [are] weak and sickly among you, and many sleep. (21) The profaning of the body and blood of the Lord in his mysteries is harshly punished by him, and therefore such wrongs ought diligently to be prevented by each one judging and correcting himself.... [ Continue Reading ]
For if we would (n) judge ourselves, we should not be judged. (n) Try and examine ourselves, by faith and repentance, separating ourselves from the wicked.... [ Continue Reading ]
(22) Wherefore, my brethren, when ye come together to eat, tarry one for another. (22) The supper of the Lord is a common action of the whole church, and therefore there is no place for private suppers.... [ Continue Reading ]
(23) And if any man hunger, let him eat at home; that ye come not together unto condemnation. (24) And the rest will I set in order when I come. (23) The supper of the Lord was instituted not to feed the belly, but to feed the soul with the communion of Christ, and therefore it ought to be separate... [ Continue Reading ]