1 Corinthians 16:13-24
13. Watch ye, stand fast in the faith, quit you like men, be strong.
13. Vigilate, state in fide, viriliter agite, robusti estote.
14. Let all your things be done with charity.
14. Omnia vestra in caritate fiant.
15. I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
15. Hortor autem vos, fratres, nostis domum Stephanae, primitias esse Achaiae, atque ut se in minis-terium sanctorum ordinaverint:
16. That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
16. Ut etiam subiecti sitis tall-bus, et omnibus qui cooperantur et laborant.
17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on our part they have supplied.
17. Gaudeo autem de praesentia Stephanie, et Fortunati, et Achaici: quia quod deerat a vobis, ipsi suppleverunt.
18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
18. Refocillarunt enim spiritum meum et vestrum: agnoscite ergo tales.
19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
19. Salutant vos Ecclesiae Aside: salutant vos multum in Domino Aquila et Priscilla cum domestica eorum Ecclesia.
20. All the brethren greet you. Greet ye one another with an holy kiss.
20. Salutant vos fratres omnes: salutate vos invicem in osculo sancto.
21. The salutation of ,me Paul with mine own hand.
21. Salutatio mea manu Pauli.
22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
22. Si quis non amat Dominum Iesum Christum, sit anathema maranatha.
23. The grace of our Lord Jesus Christ be with you.
23. Gratia Domini Iesu Christi sit vobiscum.
24. My love be with you all in Christ Jesus. Amen.
24. Dilectio mea cum vobis omnibus in Christo Iesu. Amen.
The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.
Ad Corinthios prior missa fuit e Philippis per Stephanam, et Fortunatum, et Andronicum, et Timotheum. 1
The second thing is that they
In the third exhortation, which is much of the same nature, he stirs them up to manly fortitude. And, as we are naturally weak, he exhorts them fourthly to strengthen themselves, or gather strength. For where we render it be strong, Paul makes use of only one word, which is equivalent to strengthen yourselves.
Now, that they may be the more inclined to put honor upon that house, (for as to the other, it appears to me to be, in this place at least, a spurious addition,) he reminds them that they were the
What he immediately adds --
END OF THE COMMENTARIES ON THE FIRST EPISTLE.
1 It appears from Hug (in his treatise on the antiquity of the Vatican version) that the subscription to this epistle in that version is as follows --
2 "Sont comme vne yurongnerie spirituelle, qui assopit et estourdit l'entendement;" -- "Are like a spiritual drunkenness, which makes the mind drowsy and stupid."
3 The Alex. and Copt. MSS. read -- and Fortunatus. The Vulgate reads -- Fortunatum et Achaicum; in accordance with which the rendering in Wiclif (1380) is, Ye knowen the hous of stephart and of fortunati, and acacie. The Rheims version (1582) reads -- You know the house of Ste-phanas and of Fortunatus. -- Ed.
4 "Selon que chacun estoit plus homme de bien et vertueux;" -- "In proportion as an individual was an honorable and virtuous man."
5 "That the Apostle," says Dr. Brown in his Commentary on 1st Peter, "meant the members of the Churches, on receiving this Epistle, to salute one another is certain; that he meant, that at all their religious meetings they should do so, is not improbable. That he meant to make this an everlasting ordinance in all Christian Churches, though it has sometimes been asserted, has never been proved, and is by no means likely. That the practice prevailed extensively, perhaps universally, in the earlier ages, is established on satisfactory evidence. 'After the prayers,' says Justin Martyr, who lived in the earlier part of the second century, giving an account in his Apology of the religious customs of the Christians -- ' after the prayers, we embrace each other with a kiss.' Tertullian speaks of it as an ordinary part of the religious services of the Lord's day; and in the Apostolical Constitutions, as they are termed, the manner in which it was performed is particularly described. ' Then let the men apart, and the women apart, salute each other with a kiss in the Lord.' Origen's Note on Romans 16:16, is: 'From this passage the custom was delivered to the Churches, that, after prayer, the brethren should salute one another with a kiss.' This token of love was generally given at the Holy Supper. It was likely, from the prevalence of this custom, that the calumny of Christians indulging in licentiousness at their religious meetings originated; and it is not improbable that, in order to remove everything like an occasion to calumniators, the practice which, though in itself innocent, had become not for the use of edifying, was discontinued." -- Brown's Exposi-tory Discourses on 1st Peter, volume in. pages 309, 310. "It is remarkable that, by the testimony of Suetonius, an edict was published by one of the Roman Emperors, for the abolition of this practice among his subjects, -- perhaps in order to check abuses, for the prevention of which our Apostle enjoins that it shall be a holy salutation." -- Chalmers on the Romans, volume in. page 428. -- Ed.
6 By the patine or paten, is meant the plate or salver on which the wafer or bread was placed in the observance of the mass. The term is made use of by .Dr. Stillingfleet in his "Preservative from Popery," (title 7:chapter 5,) in speaking of the practice of the Church of Rome in the adoration of the host: "The priest in every mass, as soon as he has consecrated the bread and wine, with bended knees, he adores the sacrament; that which he has consecrated, that very thing which is before him, upon the patine, and in the chalice; and gives the same worship and subjection, both of body and mind, to it as he could to God or Christ himself." In Young's Lectures on Popery, (Loud. 1836,) page 140, the following account is given of the sacrifice of the mass: "Upon the altar is the chalice, or cup, which is to contain the wine, mixed with a little water; and covering the cup is the paten, or plate, intended to hold the cake or wafer. After an almost endless variety of movements, and forms, and prayers, and readings, the priest goes to the altar, and, taking the cup containing wine and water, with the wafer upon the cover, -- these having been before consecrated and transubstantiated into the body and blood of Christ, -- he raises his eyes and says, 'Take, O Holy Trinity, this oblation, which I, unworthy sinner, offer in honor of thee, of the blessed Virgin Mary, and of all the saints, for the salvation of the living, and for the rest and quiet of all the faithful that are dead.' Then, setting down the chalice, he says, ' Let this sacrifice be acceptable to Almighty God.'" The name paten is preserved in the English Liturgy to this day. In the prayer of consecration, in the communion service -- in connection with the words, "who, in the same night that he was betrayed, took bread," it is said, "here the priest is to take the paten into his hands." Calvin, when commenting upon Romans 16:16, after having stated that it was customary among the primitive Christians, before partaking of the Lord's Supper, to kiss each other in token of sacred friendship, and afterwards to give alms, says, "Hinc fluxit ritus ille, qui hodie est apud Papistas, osculandoe patents, et conferendse oblationis. Quorum alterum merae est superstitionis, sine ullo fructu: alterum non alto facit, nisi ad explendam sacerdotum avari-tiam, si tamen expleri posset;" -- "From this has sprung that ceremony which is at this day among Papists, of kissing the patine, and making an offering. The former is mere superstition without any advantage: the latter serves no purpose, except to satisfy the greed of the priests, if satisfied it can be." Poole, in his Annotations on Romans 16:16, says, "The primitive Christians did use it" (the holy kiss) "in their assemblies; so Tertullian testifieth, (Lib. Dec.,) and they did it especially in receiving the Eucharist. So Chrysostom witnesseth, (Hom. 77 in John 16,) 'we do well,' saith he, ' to kiss in the mysteries, that we may become one.' This custom for good reasons is laid down, and the Romanists in room of it, keep up a foolish and superstitious ceremony, which is to kiss the pax in the mass." -- Ed.
7 "Par affection interieure;" -- "By inward affection."
8 "Ou consistast en mine seulement;" -- "Or consisted in mere appearance."
9 "Ne cherehans que le proufit de lents ventres, et leur propre gloire;" . Seeking only the profit of their bellies, and their own glory."
10 Calvin, when commenting on Galatians 1:8, remarks that the original term there employed, anathema, denotes cursing, and answers to the Hebrew word
11 "Car si nous aimons Christ purement, et a bon escient, ce nous sera vne bride qui nons retiendra de donner scandale a nos fieres;" -- ." For if we love Christ sincerely and in good earnest, this will be a bridle to restrain us from giving offense to our brethren."
12 "Que ce sont mots empruntez de la langue Syrienne;" -- "That they are words borrowed from the Syriac language."
13 Beza, in his poems, has recorded the following tribute to the memory of this distinguished man --
"Henrici Bullingeri, Ecclesiastae Tigurini, spectatisa, doctrine, pictaris, et eximii candoris viri, memoriae;" -- (To the memory of HENRY Bullinger, ecclesiastick of Tigurum, a man most distinguished for learning and piety, and extraordinary candour.)
"Doctrina si interire, si Pietas mori,
Occidere si Candor potest:
Doctrina, Pietas, Candor, hoc tumulo iacent,
Henrice, tecum condita.
Mori sed absit ilia posse dixerim;
Quae viuere jubent mortnos,
Immo interire forsan ilia si queant
Subireque tumuli specum,
Tu tu, illa doctis, tu piis, tu candidis,
Et non mori certissimis,
Edaci ab ipsa morte chartis asseras,
Ipso approbante Numine.
Foedus beatum! mortuum ilia to excitant,
Et tu mori ilia non sinis:
At hunc, amici, cur fleamus mortuum,
Qui viuat aliis et sibi?"
"If Learning could expire, if Piety could die,
If Candour could sink down,
Learning, Piety, Candour, are laid in this mound,
O Henry, buried along with thee!
But forbid that I should say that those things could die,
Which command the dead to live.
Nay, if they could possibly expire,
And be entombed,
Thou, by thy writings learned, pious, candid,
And perfectly secured against death,
Wouldst shield them from devouring death,
The Deity himself approving.
Blessed agreement ! They raise thee up from death,
And thou dost not suffer them to die!
But, my friends, why should we weep for him, as dead,
Who lives to others and himself?"
Beza's "Poemata Varia," -- Ed.
15 Calvin, when commenting on Philippians 3:5, having occasion to speak of the etymology of the term Pharisees, says that he considered it to be de-rived -- not as was commonly supposed, from a word signifying to separate -- -but from a term denoting interpretation, this having been the view given of it by Capito -- "sanctae memoriae viro," -- "a man of sacred memory." It is stated by Beza in his life of Calvin, that when at Basle, Calvin lived on intimate terms with those two distinguished men, Simon Grynaeus and Wolfgang Capito, and devoted himself to the study of Hebrew. -- Calvin's Tracts, volume 1. -- Ed.
16 "Ayant excommunie, et declare execrables ceux-la qui n'aiment point Iesus Christ;" -- "Having excommunicated, and pronounced execrable those who do not love Jesus Christ."
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