Matthew 15:28

Verse 28. Great is thy faith. That is, thy trust, confidence. The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed, Mk 7:30.

(s) "Then Jesus" Job 13:15, 23:10, Lam 3:32 (t) "be it" Ps 145:19

Mark 7:24

Verses 24-30. See this miracle explained in Mt 15:21-28.

Verse 24. Would have no man know it. To avoid the designs of the Pharisees, he wished to be retired.

(y) "And from thence" Mt 15:21 (z) "but he could not be hid" Mk 2:1

1 Corinthians 7:7

Verse 7. For I would, etc. I would prefer.

That all men, etc. That Paul was unmarried is evident from 1Cor 9:5. But he does not refer to this fact here. When he wishes that all men were like himself, he evidently does not intend that he would prefer that all should be unmarried, for this would be against the Divine institution, and against his own precepts elsewhere. But he would be glad if all men had control over their passions and propensities as he had; had the gift of continence, and could abstain from marriage when circumstances of trial, etc., would make it proper. We may add, that when Paul wishes to exhort to anything that is difficult, he usually adduces his own example to show that it may be done; an example which it would be well for all ministers to be able to follow.

But every man hath his proper gift. Every man has his own peculiar talent, or excellence. One man excels in one thing, and another in another. One may not have this particular virtue, but he may be distinguished for another virtue quite as valuable. The doctrine here is, therefore, that we are not to judge of others by ourselves, or measure their virtue by ours. We may excel in some one thing, they in another. And because they have not our peculiar virtue, or capability, we are not to condemn or denounce them. Comp. Mt 19:11,12.

Of God. Bestowed by God, either in the original endowments and faculties of body or mind, or by his grace. In either case it is the gift of God. The virtue of continence is his gift as well as any other; and Paul had reason, as any other man must have, to be thankful that God had conferred it on him. So if a man is naturally amiable, kind, gentle, large-hearted, tender, and affectionate, he should regard it as the gift of God, and be thankful that he has not to contend with the evils of a morose, proud, haughty, and severe temper. It is true, however, that all these virtues may be greatly strengthened by discipline, and that religion gives rigour and comeliness to them all. Paul's virtue in this was strengthened by his resolution; by his manner of life; by his frequent fastings and trials, and by the abundant employment which God gave him in the apostleship. And it is true still, that if a man is desirous to overcome the lusts of the flesh, industry, and hardship, and trial, and self-denial will enable him, by the grace of God, to do it. Idleness is the cause of no small part of the corrupt desires of men; and God kept Paul from these, (1.) by giving him enough to do; and, (2.) by giving him enough to suffer.

(a) "every man" Mt 19:11,12

1 Corinthians 11:3

Verse 3. But I would have you know. "I invite your attention particularly to the following considerations, in order to form a correct opinion on this subject." Paul does not at once answer the inquiry, and determine what ought to be done; but he invites their attention to a series of remarks on the subject, which led them to draw the conclusion which he wished to establish. The phrase here is designed to call the attention to the subject, like that used so often in the New Testament, "He that hath ears to hear, let him hear."

That the head, etc. The word head, in the Scriptures, is designed often to denote master, ruler, chief, The word Γρεεκ is often thus used in the Old Testament. See Nu 17:3, 25:15, De 28:13,44 Jud 10:18, 11:8,11, 1Sam 15:17, 2Sam 22:44. In the New Testament the word is used in the sense of lord, ruler, chief, in Eph 1:22, 4:15; Eph 5:23, Col 2:10. Here it means that Christ is the Ruler, Director, or Lord of the Christian man. This truth was to be regarded in all their feelings and arrangements, and was never to be forgotten. Every Christian should recollect the relation in which he stands to him, as one that is fitted to produce the strictest decorum, and a steady sense of subordination.

Of every man. Every Christian. All acknowledge Christ as their Ruler and Master. They are subject to him; and in all proper ways recognize their subordination to him.

And the head of the woman is the man. The sense is, she is subordinate to him; and in all circumstances-in her demeanour, her dress, her conversation, in public and in the family circle--should recognize her subordination to him. The particular thing here referred to is, that if the woman is inspired, and speaks or prays in public, she should by no means lay aside the usual and proper symbols of her subordination. The danger was, that those who were under the influence of inspiration would regard themselves as freed from the necessity of recognizing that, and would lay aside the veil, the usual and appropriate symbol of their occupying a rank inferior to the man. This was often done in the temples of the heathen deities by the priestesses, and it would appear also that it had been done by Christian females in the churches.

And the head of Christ is God. Christ, as Mediator, has consented to assume a subordinate rank, and to recognize God the Father as superior in office. Hence he was obedient in all things as a Son; he submitted to the arrangement required in redemption; he always recognized his subordinate rank as Mediator, and always regarded God as the Supreme Ruler, even in the matter of redemption. The sense is, that Christ, throughout his entire work, regarded himself as occupying a subordinate station to the Father; and that it was proper from his example to recognize the propriety of rank and station everywhere.

(d) "head of every man" Eph 5:23 (e) "Christ" Gen 3:16, 1Pet 3:1,5,6 (f) "the man" Jn 14:28, 1Cor 15:27,28

1 Corinthians 14:5

Verse 5. I would that ye all spake with tongues. "It is an important endowment, and is not, in its place, to be undervalued. It may be of great service in the cause of truth, and if properly regulated, and not abused, I would rejoice if these extraordinary endowments were conferred on all. I have no envy against any who possess it; no opposition to the endowment; but I wish that it should not be overvalued; and would wish to exalt into proper estimation the more useful but humble gift of speaking for the edification of the church."

Greater is he that prophesieth. This gift is of more value, and he really occupies a more elevated rank in the church. He is more useful. The idea here is, that talents are not to be estimated by their brilliancy, but by their usefulness. The power of speaking in an unknown tongue was certainly a more striking endowment than that of speaking so as simply to be useful; and yet the apostle tells us that the latter is the more valuable. So it is always. A man who is useful, however humble and unknown he may be, really occupies a more elevated and venerable rank than the man of most splendid talents and dazzling eloquence, who accomplishes nothing in saving: the souls of men.

Except he interpret. However important and valuable the truth might be which he uttered, it would he useless to the church, unless he should explain it in language which they could understand. In that case, fire apostle does not deny that the power of speaking foreign languages was a higher endowment and more valuable than the gift of prophecy. That the man who spoke foreign languages had: the power of interpreting, is evident from this verse. From 1Cor 14:27, it appears that the office of interpreting was sometimes performed by others.

(+) "tongues" "Different languages" (a) "edifying" 1Cor 14:26

Galatians 4:20

Verse 20. I desire to be present with you now. They had lost much by his absence; they had changed their views; they had in some measure become alienated from him; and he wishes that he might be again with them, as he was before, he would hope to accomplish much more by his personal presence than he could by letter.

And to change my voice. That is, from complaint and censure, to tones of entire confidence.

For I stand in doubt of you. Marg., "I am perplexed for you." On the meaning of the word here used, 2Cor 4:8. The sense is plain. Paul had much reason to doubt the sincerity and the solidity of their Christian principles, and he was deeply anxious on that account.

(1) "stand in doubt" "I am perplexed for you."
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