Vincent's Word Studies Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. Power on her head (ἐξουσίαν)
Not in the primary sense of liberty or permission, but authority. Used here of the symbol of power, i.e., the covering upon the head as a sign of her husband's authority. So Rev., a sign of authority. Because of the angels The holy angels, who were supposed by both the Jewish and the early Christian Church to be present in worshipping assemblies. More, however, seems to be meant than "to avoid exciting disapproval among them." The key-note of Paul's thought is subordination according to the original divine order. Woman best asserts her spiritual equality before God, not by unsexing herself, but by recognizing her true position and fulfilling its claims, even as do the angels, who are ministering as well as worshipping spirits (Hebrews 1:4). She is to fall in obediently with that divine economy of which she forms a part with the angels, and not to break the divine harmony, which especially asserts itself in worship, where the angelic ministers mingle with the earthly worshippers; nor to ignore the example of the holy ones who keep their first estate, and serve in the heavenly sanctuary. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
But I speak this by permission, and not of commandment.
For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. Nature (φύσις)
The recognized constitution of things. In this case the natural distinction of the woman's long hair. I say therefore to the unmarried and widows, It is good for them if they abide even as I.
But if they cannot contain, let them marry: for it is better to marry than to burn. Custom
Not the custom of contentiousness, but that of women speaking unveiled. The testimonies of Tertullian and Chrysostom show that these injunctions of Paul prevailed in the churches. In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: I declare (παραγγέλλω)
Wrong. It means in the New Testament only command. See on Luke 5:14; see on Acts 1:4. But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. In the church (ἐν ἐκκλησίᾳ)
See on Matthew 16:18. Not the church edifice, a meaning which the word never has in the New Testament, and which appears first in patristic writings. The marginal rendering of the Rev. is better: in congregation. But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. Heresies (αἱρἐσεις)
See on 2 Peter 2:1. In Paul only here and Galatians 5:20. Better, parties or factions, as the result of the divisions. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. This is not (οὐκ ἔστιν)
Rev., correctly, it is not possible. The Lord's Supper (κυριακὸν δεῖπνον) The emphasis is on Lord's. Δεῖπνον supper, represented the principal meal of the day, answering to the late dinner. The Eucharist proper was originally celebrated as a private expression of devotion, and in connection with a common, daily meal, an agape or love-feast. In the apostolic period it was celebrated daily. The social and festive character of the meal grew largely out of the gentile institution of clubs or fraternities, which served as savings-banks, mutual-help societies, insurance offices, and which expressed and fostered the spirit of good-fellowship by common festive meals, usually in gardens, round an altar of sacrifice. The communion-meal of the first and second centuries exhibited this character in being a feast of contribution, to which each brought his own provision. It also perpetuated the Jewish practice of the college of priests for the temple-service dining at a common table on festivals or Sabbaths, and of the schools of the Pharisees in their ordinary life. Indications of the blending of the eucharistic celebration with a common meal are found here, Acts 2:42; Acts 20:7, and more obscurely, Acts 27:35. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. Taketh before other
Not waiting for the coming of the poor to participate. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. Them that have not
Not, that have not houses, but absolutely, the poor. In thus shaming their poorer comrades they imitated the heathen. Xenophon relates of Socrates that, at feasts of contribution, where some brought much and others little, Socrates bade his attendant either to place each small contribution on the table for the common use, or else to distribute his share of the same to each. And so those who had brought much were ashamed not to partake of that which was placed for general use, and not, in return, to place their own stock on the table ("Memorabilia," iii., 14, 1). For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? I received (ἐγὼ παρέλαβον)
I is emphatic, giving the weight of personal authority to the statement. The question whether Paul means that he received directly from Christ, or mediately through the apostles or tradition, turns on a difference between two prepositions. Strictly, ἀπὸ from or of, with the Lord, would imply the more remote source, from the Lord, through the apostles; but Paul does not always observe the distinction between this and παρά, from the preposition of the nearer source (see Greek, Colossians 1:7; Colossians 3:24); and this latter preposition compounded with the verb received, the emphatic I, and the mention of the fact itself, are decisive of the sense of an immediate communication from Christ to Paul. Also (καὶ) Important as expressing the identity of the account of Jesus with his own. He was betrayed (παρεδίδετο) Imperfect tense, and very graphic. He was being betrayed. He instituted the Eucharist while His betrayal was going on. But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. Had given thanks (εὐχαριστής)
Eucharistesas. Hence in post-apostolic and patristic writers, Eucharist was the technical term for the Lord's Supper as a sacrifice of thanksgiving for all the gifts of God, especially for the "unspeakable gift," Jesus Christ. By some of the fathers of the second century the term was sometimes applied to the consecrated elements. The formula of thanksgiving cited in "The Teaching of the Twelve Apostles" is, for the cup first, 'We give thanks to Thee, our Father, for the holy vine of David Thy servant, which Thou hast made known to us through Jesus, Thy servant: to Thee be the glory forever." And for the bread: "We give thanks to Thee, our Father, for the life and knowledge which Thou hast made known to us through Jesus Thy servant: to Thee be the glory forever. As this broken bread was scattered upon the mountains and, gathered together, became one, so let Thy Church be gathered together from the ends of the earth into Thy Kingdom, for Thine is the glory and the power through Jesus Christ forever." Brake Bengel says: "The very mention of the breaking involves distribution and refutes the Corinthian plan - every man his own" (1 Corinthians 11:21). Do (ποιεῖε) Be doing or continue doing. In remembrance (εἰς) Strictly, for or with a view to, denoting purpose. These words do not occur in Matthew and Mark. Paul's account agrees with Luke's. Remembrance implies Christ's bodily absence in the future. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. After supper
Only Luke records this detail. It is added to mark the distinction between the Lord's Supper and the ordinary meal. Testament (διαθήκη) Rev., correctly, covenant. See on Matthew 26:28. The Hebrew word is derived from a verb meaning to cut. Hence the connection of dividing the victims with the ratification of a covenant. See Genesis 15:9-18. A similar usage appears in the Homeric phrase ὅρκια πιστὰ ταμεῖν, lit., to cut trustworthy oaths, whence the word oaths is used for the victims sacrificed in ratification of a covenant or treaty. See Homer, "Iliad," ii., 124; 3. 73, 93. So the Latin foedus ferire "to kill a league," whence our phrase to strike a compact. In the Septuagint proper, where it occurs nearly three hundred times, διαθήκη, in all but four passages, is the translation of the Hebrew word for covenant (berith). In those four it is used to render brotherhood and words of the covenant. In Philo it has the same sense as in the Septuagint, and covenant is its invariable sense in the New Testament. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Ye do shew (καταγγέλλετε)
Rev., better, proclaim. It is more than represent or signify. The Lord's death is preached in the celebration of the Eucharist. Compare Exodus 13:8, thou shalt shew. In the Jewish passover the word Haggadah denoted the historical explanation of the meaning of the passover rites given by the father to the son. Dr. Schaff says of the eucharistic service of the apostolic age: "The fourteenth chapter of first Corinthians makes the impression - to use an American phrase - of a religions meeting thrown open. Everybody who had a spiritual gift, whether it was the gift of tongues, of interpretation, of prophecy, or of sober, didactic teaching, had a right to speak, to pray, and to sing. Even women exercised their gifts" ("Introduction to the Didache"). See, further, on 1 Corinthians 14:33. Let every man abide in the same calling wherein he was called. Unworthily (ἀναξίως)
Defined by "not discerning the Lord's body," 1 Corinthians 11:29. Guilty (ἔνοχος) See on Mark 3:29; see on James 2:10. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. So
After self-examination and consequent knowledge of his spiritual state. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. Unworthily
Omit. Damnation (κρῖμα) See on Mark 16:16; see on John 9:39. This false and horrible rendering has destroyed the peace of more sincere and earnest souls than any other misread passage in the New Testament. It has kept hundreds from the Lord's table. Κρῖμα is a temporary judgment, and so is distinguished from κατάκριμα condemnation, from which this temporary judgment is intended to save the participant. The distinction appears in 1 Corinthians 11:32 (see note). The A.V. of the whole passage, 1 Corinthians 11:28-34, is marked by a confusion of the renderings of κρίνειν to judge and its compounds. Not discerning (μὴ διακρίνων) Rev., if he discern not, bringing out the conditional force of the negative particle. The verb primarily means to separate, and hence to make a distinction, discriminate. Rev., in margin, discriminating. Such also is the primary meaning of discern (discernere to part or separate), so that discerning implies a mental act of discriminating between different things. So Bacon: "Nothing more variable than voices, yet men can likewise discern these personally." This sense has possibly become a little obscured in popular usage. From this the transition is easy and natural to the sense of doubting, disputing, judging, all of these involving the recognition of differences. The object of the discrimination here referred to, may, I think, be regarded as complex. After Paul's words (1 Corinthians 11:20, 1 Corinthians 11:22), about the degradation of the Lord's Supper, the discrimination between the Lord's body and common food may naturally be contemplated; but further, such discernment of the peculiar significance and sacredness of the Lord's body as shall make him shrink from profanation and shall stimulate him to penitence and faith. The Lord's body Omit Lord's and read the body. This adds force to discerning. Ye are bought with a price; be not ye the servants of men. Weak and sickly
Physical visitations on account of profanation of the Lord's table. Many sleep (κοιμῶνται ἱκανοί) The word for many means, primarily, adequate, sufficient. See on Romans 15:23. Rev., not a few hardly expresses the ominous shading of the word: quite enough have died. Sleep. Better, are sleeping. Here simply as a synonym for are dead, without the peculiar restful sense which christian sentiment so commonly conveys into it. See on Acts 7:60; see on 2 Peter 3:4. Brethren, let every man, wherein he is called, therein abide with God. We would judge (διεκρίνομεν)
An illustration of the confusion in rendering referred to under 1 Corinthians 11:29. This is the same word as discerning in 1 Corinthians 11:29, but the A.V. recognizes no distinction between it, and judged (ἐκρινόμεθα) immediately following. Render, as Rev., if we discerned ourselves; i.e., examined and formed a right estimate. We should not be judged (οὐκ ἀν ἐκρινόμεθα) By God. Here judged is correct. A proper self-examination would save us from the divine judgment. Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. When we are judged (κρινόμενοι)
Correct. The same word as the last. With this construe by the Lord; not with chastened. The antithesis to judging ourselves is thus preserved. So Rev., in margin. Condemned (κατακριθῶμεν) Signifying the final condemnatory judgment; but in 1 Corinthians 11:29 the simple κρῖμα temporary judgment, is made equivalent to this. See note. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Tarry (ἐκδέχεσθε)
In the usual New-Testament sense, as John 5:3; Acts 17:16; though in some cases the idea of expectancy is emphasized, as Hebrews 10:13; Hebrews 11:10; James 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New-Testament usage. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. Will I set in order (διατάξομαι)
Referring to outward, practical arrangements. See on Matthew 11:1, and compare 1 Corinthians 9:14; 1 Corinthians 16:1; Galatians 3:19. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. Spiritual gifts
The charismata, or special endowments of supernatural energy, such as prophecy and speaking with tongues. "Before this consciousness of a higher power than their own, the ordinary and natural faculties of the human mind seemed to retire, to make way for loftier aspirations, more immediate intimations of the divine will, more visible manifestations of the divine power.... It resembled in some degree the inspiration of the Jewish judges, psalmists, and prophets; it may be illustrated by the ecstasies and visions of prophets in all religions; but in its energy and universality it was peculiar to the christian society of the apostolic age" (Stanley). But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; Ye were carried away (ἀπαγόμενοι)
Blindly hurried. Rev., led. Dumb idols Compare Psalm 115:5, Psalm 115:7. And Milton: "The oracles are dumb, No voice or hideous hum Runs through the arched roof in words deceiving." "Hymn on the Nativity" The contrast is implied with the living vocal spirit, which dwells and works in Christ's people, and responds to their prayers. Even as ye were led (ὡς ἂν ἢγεσθε) Rev., howsoever ye might be led. Better, Ellicott: "As from time to time ye might be led. The imperfect tense with the indefinite particle signifies habitually, whenever the occasion might arise. Compare Greek of Mark 6:56. "Now the fatal storm carried the blinded gentile, with a whole procession, to the temple of Jupiter; again it was to the altars of Mars or Venus, always to give them over to one or other of their deified passions" (Godet). And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; Calleth Jesus accursed (λέγει Ἁνάθεμα Ἱησοῦς)
Lit., saith Anathema Jesus. Rev., preserving the formula, saith Jesus is Anathema. Compare Acts 18:6, and see on offerings, Luke 21:5. Paul uses only the form ἀνάθεμα, and always in the sense of accursed. And they that use this world, as not abusing it: for the fashion of this world passeth away. Diversities (διαιρέσεις)
Only here in the New Testament. It may also be rendered distributions. There is no objection to combining both meanings, a distribution of gifts implying a diversity. 1 Corinthians 12:11, however, seems to favor distributions. Gifts (χαρισμάτων) See on Romans 1:11. Administrations (διακονιῶν) Rev., better, ministrations. Compare Ephesians 4:12. In the New Testament commonly of spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; and on minister, Matthew 20:26. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
But he that is married careth for the things that are of the world, how he may please his wife. Operations (ἐνεργήματα)
Rev., workings. Outward manifestations and results of spiritual gifts. The kindred word ἐνέργεια energy is used only by Paul: and only of superhuman good or evil. Compare Ephesians 1:19; Ephesians 3:7; Colossians 2:12. See on Mark 6:14. Worketh (ἐνεργῶν) Etymologically akin to operations. See on Mark 6:14; see on James 5:16. All (τὰ πάντα) Or them all. The article shows that they are regarded collectively. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Faith
Not saving faith in general, which is the common endowment of all Christians, but wonder-working faith. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. Prophecy
Not mere foretelling of the future. Quite probably very little of this element is contemplated; but utterance under immediate divine inspiration: delivering inspired exhortations, instructions, or warnings. See on prophet, Luke 7:26. The fact of direct inspiration distinguished prophecy from "teaching." Discerning of spirits Rev., correctly, discernings. Distinguishing between the different prophetic utterances, whether they proceed from true or false spirits. See 1 Timothy 4:1; 1 John 4:1, 1 John 4:2. Divers kinds of tongues (γένη γλωσσῶν). I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts 2:3-21; Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues (ἕτεραι, Acts 2:4): kinds (γένη) of tongues (1 Corinthians 12:10): simply tongues or tongue (γλῶσσαι γλῶσσα, 1 Corinthians 14): to speak with tongues or a tongue (γλώσσαις or γλώσσῃ λαλεῖν, Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue (προσεύχεσθαι γλώσσῃ, 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts 2). The question arises whether the speakers were miraculously endowed to speak with other tongues, or whether the Spirit interpreted the apostle's words to each in his own tongue. Probably the latter was the case, since there is no subsequent notice of the apostles preaching in foreign tongues; there is no allusion to foreign tongues by Peter, nor by Joel, whom he quotes. This fact, moreover, would go to explain the opposite effects on the hearers. (2.) Under the power of the Spirit, the company addressed by Peter in the house of Cornelius at Caesarea spake with tongues. Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. IV. Meaning of the Term "Tongue." The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1 Corinthians 14:20-23, 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. Made to drink (ἐποτίσθημεν) The verb means originally to give to drink, from which comes the sense of to water or irrigate. The former is invariably the sense in the gospels and Revelation; the latter in 1 Corinthians 3:6-8, and by some here. The reference is to the reception of the Spirit in baptism. Omit into before one Spirit. Vincent's Word Studies, by Marvin R. Vincent [1886]. Text Courtesy of Internet Sacred Texts Archive. Bible Apps.com |
