1Cor 5:8, 14:20, Eph 4:31, Col 3:8, Tit 3:3 | Barnes | STEP | Verse 8. Let us keep the feast . Margin, Holy day --εορταζωμεν. This is language drawn from the paschal feast, and is used by Paul frequently to carry out and apply his illustration. It does not mean literally the paschal supper here--for that had ceased to be observed by Christians--nor the Lord's Supper particularly; but the sense is, "As the Jews when they celebrated the paschal supper, on the slaying and sacrifice of the paschal lamb, put away all leaven as emblematic of sin, so let us, in the slaying of our sacrifice, and in all the duties, institutions, and events consequent thereon, put away all wickedness from our hearts as individuals, and from our societies and churches. Let us engage in the service of God by putting away all evil." Not with old leaven . Not under the influence, or in the indulgence of the feelings of corrupt and unrenewed human nature. The word leaven is very expressive of that former or old condition, and denotes the corrupt and corrupting passions of our nature before it is renewed. The leaven of malice . Of unkindness and evil--which would diffuse itself, and invade the mass of Christians. The word malice --κακις--denotes evil in general, And wickedness . Sin; evil. There is a particular reference here to the case of the incestuous person. Paul means that all wickedness should be put away from those who had been saved by the sacrifice of their passover, Christ; and, therefore, this sin in a special manner. But with the unleavened bread , etc. That is, with sincerity and truth. Let us be sincere, and true, and faithful; as the Jews partook of bread unleavened, which was emblematic of purity, so let us be sincere and true. It is implied here that this could not be done unless they would put away the incestuous person. No Christians can have or give evidence of sincerity, who are not willing to put away all sin. (1) "feast" "holyday" (a) "feast" (b) "leaven of malice"

1 Corinthians 5:8

Verse 8. Let us keep the feast. Margin, Holy day--εορταζωμεν. This is language drawn from the paschal feast, and is used by Paul frequently to carry out and apply his illustration. It does not mean literally the paschal supper here--for that had ceased to be observed by Christians--nor the Lord's Supper particularly; but the sense is, "As the Jews when they celebrated the paschal supper, on the slaying and sacrifice of the paschal lamb, put away all leaven as emblematic of sin, so let us, in the slaying of our sacrifice, and in all the duties, institutions, and events consequent thereon, put away all wickedness from our hearts as individuals, and from our societies and churches. Let us engage in the service of God by putting away all evil."

Not with old leaven. Not under the influence, or in the indulgence of the feelings of corrupt and unrenewed human nature. The word leaven is very expressive of that former or old condition, and denotes the corrupt and corrupting passions of our nature before it is renewed.

The leaven of malice. Of unkindness and evil--which would diffuse itself, and invade the mass of Christians. The word malice--κακις--denotes evil in general,

And wickedness. Sin; evil. There is a particular reference here to the case of the incestuous person. Paul means that all wickedness should be put away from those who had been saved by the sacrifice of their passover, Christ; and, therefore, this sin in a special manner.

But with the unleavened bread, etc. That is, with sincerity and truth. Let us be sincere, and true, and faithful; as the Jews partook of bread unleavened, which was emblematic of purity, so let us be sincere and true. It is implied here that this could not be done unless they would put away the incestuous person. No Christians can have or give evidence of sincerity, who are not willing to put away all sin.

(1) "feast" "holyday" (a) "feast" Ex 13:6 (b) "leaven of malice" Mt 16:6,12

1 Corinthians 14:20

Verse 20. Brethren, be not children in understanding. Be not childish; do not behave like little children. They admire, and are astonished at what is striking, novel, and what may be of no real utility. They are pleased with anything that will amuse them, and at little things that afford them play and pastime. So your admiration of a foreign language, and of the ability to speak it, is of as little solid value as the common sports and plays of boys. This, says Doddridge, is an admirable stroke of oratory, and adapted to bring down their pride by showing them that those things on which they were disposed to value themselves were really childish. It is sometimes well to appeal to Christians in this manner, and to show them that what they are engaged in is unworthy the dignity of the understanding-- unfit to occupy the time and attention of an immortal mind. Much, alas! very much, of that which engages the attention of Christians is just as unworthy of the dignity of mind, and of their immortal nature, as were the aims and desires which the apostle rebuked among the Christians at Corinth. Much that pertains to dress, to accomplishment, to living, to employment, to amusement, to conversation, will appear, when we come to die, to have been like the playthings of children; and we shall feel that the immortal mind has been employed, and the time wasted, and the strength exhausted, in that which was foolish and puerile.

Howbeit in malice be ye children. This is one of Paul's most happy turns of expression and of sentiment. He had just told them that in one respect they ought not to be children. Yet, as if this would appear to be speaking lightly of children--and Paul would not speak lightly of any one, even of a child--he adds, that in another respect it would be well to be like them--nay, not only like children, but like infants. The phrase, "be ye children," here, does not express the force of the original, νηπιαζετε. It means, "be infants," and is emphatic; and was used evidently, by the apostle, of design. The meaning may be thus expressed: "Your admiration of foreign languages is like the sports and plays of childhood. In this respect be not children, (παιδια;) be men. Lay aside such childish things. Act worthy of the understanding which God has given you. I have mentioned children. Yet I would not speak unkindly or with contempt even of them. In one respect you may imitate them. Nay, you should not only be like children, that are somewhat advanced in years, but like infants. Be as free from malice, from any ill-will toward others, from envy, and every improper passion, as they are: This passage, therefore, accords with the repeated declaration of the Saviour, that in order to enter into heaven, it was needful that we should become as little children, Mt 18:3.

Be men. Margin, "Perfect, or of a ripe age. τελειοι. The word means, full-grow men. Act like those whose understandings are mature and ripe.

(e) "not children" Eph 4:14,15, Heb 6:1-3 (f) "ye children" Ps 131:2, Mt 18:3, Rom 16:19, 1Pet 2:2 (&) "howbeit" "yet" (|) "children" "infants" (1) "be" "perfect or, of a ripe age" (g) "men" Ps 119:99

Ephesians 4:31

Verse 31. Let all bitterness. Eph 4:2.

And wrath. The word here does not differ essentially from anger.

Anger Eph 4:26. All cherished, unreasonable anger. And clamour. Noise, disorder, high words; such as men use in a brawl, or when they are excited. Christians are to be calm and serious. Harsh contentions and strifes; hoarse brawls and tumults, are to be unknown among them.

And evil speaking. Slander, backbiting, angry expressions, tale-bearing, reproaches, etc.

With all malice. Rather, "with all evil"--κακια. Every kind and sort of evil is to be put away, and you are to manifest only that which is good.

Colossians 3:8

Verse 8. But now ye also put off all these. All these which follow, as being also inconsistent with the Christian calling.

Anger, wrath. Eph 4:26.

Malice. Eph 4:31.

Blasphemy. Mt 9:3. The word here seems to mean all injurious and calumnious speaking--whether against God or man.

Filthy communication out of your mouth. Lewd, indecent, and immodest discourse. Eph 4:29. The conversation of the heathen everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity.

(++) "blasphemy" "evil speaking"

Titus 3:3

Verse 3. For we ourselves. We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connexion does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and those who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways.

Foolish. See this word explained in Lk 24:26, where it is rendered fools. Comp. Rom 1:14, where it is rendered unwise; and Gal 3:1,3, 1Timm 6:9, where it is rendered foolish.

Disobedient. To law, to parents, to civil authority, to God. This is the natural character of the human heart. See Lk 1:17, Rom 1:30 2Ti 3:2, Tit 1:16, where the same word occurs.

Deceived. By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions. Comp. Mt 24:4,6,11; 2Ti 3:13, 1Pet 2:25, Rev 12:9, 18:23, where the same word occurs. See also Rev 20:3,8,10, where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans.

Serving divers lusts and pleasures. Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them (δουλευοντες;) that is, we implicitly obeyed them. Rom 6:16,17.

Living in malice. Gr., in evil ενκακια; that is, in all kinds of evil. Rom 1:29, where the word is rendered maliciousness.

And envy. Displeasure at the happiness and prosperity of others. Rom 1:29.

Hateful. στυγητοι. This word does not elsewhere occur in the New Testament. It means, that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true?

And hating one another. There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life.