mh_parser/vol_split/46 - 1Corinthians/Chapter 11.xml

<div2 id="iCor.xii" n="xii" next="iCor.xiii" prev="iCor.xi" progress="47.49%" title="Chapter XI">
<h2 id="iCor.xii-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="iCor.xii-p1">In this chapter the apostle blames, and endeavours
to rectify, some great indecencies and manifest disorders in the
church of Corinth; as, I. The misconduct of their women (some of
whom seem to have been inspired) in the public assembly, who laid
by their veils, the common token of subjection to their husbands in
that part of the world. This behaviour he reprehends, requires them
to keep veiled, asserts the superiority of the husband, yet so as
to remind the husband that both were made for mutual help and
comfort, <scripRef id="iCor.xii-p1.1" osisRef="Bible:Rom.11.1-Rom.11.16" parsed="|Rom|11|1|11|16" passage="Ro 11:1-16">ver. 1-16</scripRef>. II.
He blames them for their discord and neglect and contempt of the
poor, at the Lord's supper, <scripRef id="iCor.xii-p1.2" osisRef="Bible:Rom.11.17-Rom.11.22" parsed="|Rom|11|17|11|22" passage="Ro 11:17-22">ver.
17-22</scripRef>. III. To rectify these scandalous disorders, he
sets before them the nature and intentions of this holy
institution, directs them how they should attend on it, and warns
them of the danger of a conduct to indecent as theirs, and of all
unworthy receiving, <scripRef id="iCor.xii-p1.3" osisRef="Bible:Rom.11.23-Rom.11.34" parsed="|Rom|11|23|11|34" passage="Ro 11:23-34">ver. 23, to the
end</scripRef>.</p>
<scripCom id="iCor.xii-p1.4" osisRef="Bible:1Cor.11" parsed="|1Cor|11|0|0|0" passage="1Co 11" type="Commentary"/>
<scripCom id="iCor.xii-p1.5" osisRef="Bible:1Cor.11.1-1Cor.11.16" parsed="|1Cor|11|1|11|16" passage="1Co 11:1-16" type="Commentary"/><div class="Commentary" id="Bible:1Cor.11.1-1Cor.11.16">
<h4 id="iCor.xii-p1.6">Directions Concerning Attire; Female
Subjection. (<span class="smallcaps" id="iCor.xii-p1.7">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xii-p2">1 Be ye followers of me, even as I also
<i>am</i> of Christ.   2 Now I praise you, brethren, that ye
remember me in all things, and keep the ordinances, as I delivered
<i>them</i> to you.   3 But I would have you know, that the
head of every man is Christ; and the head of the woman <i>is</i>
the man; and the head of Christ <i>is</i> God.   4 Every man
praying or prophesying, having <i>his</i> head covered,
dishonoureth his head.   5 But every woman that prayeth or
prophesieth with <i>her</i> head uncovered dishonoureth her head:
for that is even all one as if she were shaven.   6 For if the
woman be not covered, let her also be shorn: but if it be a shame
for a woman to be shorn or shaven, let her be covered.   7 For
a man indeed ought not to cover <i>his</i> head, forasmuch as he is
the image and glory of God: but the woman is the glory of the man.
  8 For the man is not of the woman; but the woman of the man.
  9 Neither was the man created for the woman; but the woman
for the man.   10 For this cause ought the woman to have power
on <i>her</i> head because of the angels.   11 Nevertheless
neither is the man without the woman, neither the woman without the
man, in the Lord.   12 For as the woman <i>is</i> of the man,
even so <i>is</i> the man also by the woman; but all things of God.
  13 Judge in yourselves: is it comely that a woman pray unto
God uncovered?   14 Doth not even nature itself teach you,
that, if a man have long hair, it is a shame unto him?   15
But if a woman have long hair, it is a glory to her: for <i>her</i>
hair is given her for a covering.   16 But if any man seem to
be contentious, we have no such custom, neither the churches of
God.</p>
<p class="indent" id="iCor.xii-p3">Paul, having answered the cases put to him,
proceeds in this chapter to the redress of grievances. The
<scripRef id="iCor.xii-p3.1" osisRef="Bible:Rom.11.1" parsed="|Rom|11|1|0|0" passage="Ro 11:1">first verse</scripRef> of the chapter
is put, by those who divided the epistle into chapters, as a
preface to the rest of the epistle, but seems to have been a more
proper close to the last, in which he had enforced the cautions he
had given against the abuse of liberty, by his own example: <i>Be
ye followers of me, as I also am of Christ</i> (<scripRef id="iCor.xii-p3.2" osisRef="Bible:Rom.11.1" parsed="|Rom|11|1|0|0" passage="Ro 11:1"><i>v.</i> 1</scripRef>), fitly closes his argument; and
the way of speaking in the <scripRef id="iCor.xii-p3.3" osisRef="Bible:Rom.11.2" parsed="|Rom|11|2|0|0" passage="Ro 11:2">next
verse</scripRef> looks like a transition to another. But, whether
it more properly belong to this or the last chapter, it is plain
from it that Paul not only preached such doctrine as they ought to
believe, but led such a life as they ought to imitate. "Be ye
followers of me," that is, "Be imitators of me; live as you see me
live." Note, Ministers are likely to preach most to the purpose
when they can press their hearers to follow their example. Yet
would not Paul be followed blindly neither. He encourages neither
implicit faith nor obedience. He would be followed himself no
further than he followed Christ. Christ's pattern is a copy without
a blot; so is no man's else. Note, We should follow no leader
further than he follows Christ. Apostles should be left by us when
they deviate from the example of their Master. He passes next to
reprehend and reform an indecency among them, of which the women
were more especially guilty, concerning which observe,</p>
<p class="indent" id="iCor.xii-p4">I. How he prefaces it. He begins with a
commendation of what was praiseworthy in them (<scripRef id="iCor.xii-p4.1" osisRef="Bible:Rom.11.2" parsed="|Rom|11|2|0|0" passage="Ro 11:2"><i>v.</i> 2</scripRef>): <i>I praise you, that you
remember me in all things, and keep the ordinances as I delivered
them to you.</i> Many of them, it is probable, did this in the
strictest sense of the expression: and he takes occasion thence to
address the body of the church under this good character; and the
body might, in the main, have continued to observe the ordinances
and institutions of Christ, though in some things they deviated
from, and corrupted, them. Note, When we reprove what is amiss in
any, it is very prudent and fit to commend what is good in them; it
will show that the reproof is not from ill-will, and a humour of
censuring and finding fault; and it will therefore procure the more
regard to it.</p>
<p class="indent" id="iCor.xii-p5">II. How he lays the foundation for his
reprehension by asserting the superiority of the man over the
woman: <i>I would have you know that the head of every man is
Christ, and the head of the woman is the man, and the head of
Christ is God.</i> Christ, in his mediatorial character and
glorified humanity, is at the head of mankind. He is not only first
of the kind, but Lord and Sovereign. He has a name above every
name: though in this high office and authority he has a superior,
God being his head. And as God is the head of Christ, and Christ
the head of the whole human kind, so the man is the head of the two
sexes: not indeed with such dominion as Christ has over the kind or
God has over the man Christ Jesus; but a superiority and headship
he has, and the woman should be in subjection and not assume or
usurp the man's place. This is the situation in which God has
placed her; and for that reason she should have a mind suited to
her rank, and not do any thing that looks like an affectation of
changing places. Something like this the women of the church of
Corinth seem to have been guilty of, who were under inspiration,
and prayed and prophesied even in their assemblies, <scripRef id="iCor.xii-p5.1" osisRef="Bible:Rom.11.5" parsed="|Rom|11|5|0|0" passage="Ro 11:5"><i>v.</i> 5</scripRef>. It is indeed an
apostolical canon, that the women <i>should keep silence in the
churches</i> (<scripRef id="iCor.xii-p5.2" osisRef="Bible:Rom.14.34 Bible:1Tim.2.12" parsed="|Rom|14|34|0|0;|1Tim|2|12|0|0" passage="Ro 14:34,1Ti 2:12"><i>ch.</i> xiv.
34; 1 Tim. ii. 12</scripRef>), which some understand without
limitation, as if a woman under inspiration also must keep silence,
which seems very well to agree with the connection of the apostle's
discourse, <scripRef id="iCor.xii-p5.3" osisRef="Bible:Rom.14.1-Rom.14.23" parsed="|Rom|14|1|14|23" passage="Ro 14:1-23"><i>ch.</i>
xiv</scripRef>. Others with a limitation: though a woman might not
from her own abilities pretend to teach, or so much as question and
debate any thing in the church yet when under inspiration the case
was altered, she had liberty to speak. Or, though she might not
preach even by inspiration (because teaching is the business of a
superior), yet she might pray or utter hymns by inspiration, even
in the public assembly. She did not show any affectation of
superiority over the man by such acts of public worship. It is
plain the apostle does not in this place prohibit the thing, but
reprehend the manner of doing it. And yet he might utterly disallow
the thing and lay an unlimited restraint on the woman in another
part of the epistle. These things are not contradictory. It is to
his present purpose to reprehend the manner wherein the women
prayed and prophesied in the church, without determining in this
place whether they did well or ill in praying or prophesying. Note,
The manner of doing a thing enters into the morality of it. We must
not only be concerned to do good, but that the good we do be well
done.</p>
<p class="indent" id="iCor.xii-p6">III. The thing he reprehends is the woman's
praying or prophesying uncovered, or the man's doing either
covered, <scripRef id="iCor.xii-p6.1" osisRef="Bible:Rom.11.4-Rom.11.5" parsed="|Rom|11|4|11|5" passage="Ro 11:4,5"><i>v.</i> 4, 5</scripRef>.
To understand this, it must be observed that it was a signification
either of shame or subjection for persons to be veiled, or covered,
in the eastern countries, contrary to the custom of ours, where the
being bare-headed betokens subjection, and being covered
superiority and dominion. And this will help us the better to
understand,</p>
<p class="indent" id="iCor.xii-p7">IV. The reasons on which he grounds his
reprehension. 1. <i>The man that prays or prophesies with his head
covered dishonoureth his head,</i> namely, Christ, the head of
every man (<scripRef id="iCor.xii-p7.1" osisRef="Bible:Rom.11.3" parsed="|Rom|11|3|0|0" passage="Ro 11:3"><i>v.</i> 3</scripRef>), by
appearing in a habit unsuitable to the rank in which God has placed
him. Note, We should, even in our dress and habits, avoid every
thing that may dishonour Christ. <i>The woman,</i> on the other
hand, <i>who prays or prophesies with her head uncovered
dishonoureth her head,</i> namely, the man, <scripRef id="iCor.xii-p7.2" osisRef="Bible:Rom.11.3" parsed="|Rom|11|3|0|0" passage="Ro 11:3"><i>v.</i> 3</scripRef>. She appears in the dress of her
superior, and throws off the token of her subjection. She might,
with equal decency, cut her hair short, or cut it close, which was
the custom of the man in that age. This would be in a manner to
declare that she was desirous of changing sexes, a manifest
affectation of that superiority which God had conferred on the
other sex. And this was probably the fault of these prophetesses in
the church of Corinth. It was doing a thing which, in that age of
the world, betokened superiority, and therefore a tacit claim of
what did not belong to them but the other sex. Note, The sexes
should not affect to change places. The order in which divine
wisdom has placed persons and things is best and fittest: to
endeavour to amend it is to destroy all order, and introduce
confusion. The woman should keep to the rank God has chosen for
her, and not dishonour her head; for this, in the result, is to
dishonour God. If she was made out of the man, and for the man, and
made to be the glory of the man, she should do nothing, especially
in public, that looks like a wish of having this order inverted. 2.
Another reason against this conduct is that <i>the man is the image
and glory of God,</i> the representative of that glorious dominion
and headship which God has over the world. It is the man who is set
at the head of this lower creation, and therein he bears the
resemblance of God. The woman, on the other hand, <i>is the glory
of the man</i> (<scripRef id="iCor.xii-p7.3" osisRef="Bible:Rom.11.7" parsed="|Rom|11|7|0|0" passage="Ro 11:7"><i>v.</i>
7</scripRef>): she is his representative. Not but she has dominion
over the inferior creatures, as she is a partaker of human nature,
and so far is God's representative too, but it is at second-hand.
She is the image of God, inasmuch as she is the image of the man:
<i>For the man was not made out of the woman, but the woman out of
the man,</i> <scripRef id="iCor.xii-p7.4" osisRef="Bible:Rom.11.8" parsed="|Rom|11|8|0|0" passage="Ro 11:8"><i>v.</i> 8</scripRef>.
The man was first made, and made head of the creation here below,
and therein the image of the divine dominion; and the woman was
made out of the man, and shone with a reflection of his glory,
being made superior to the other creatures here below, but in
subjection to her husband, and deriving that honour from him out of
whom she was made. 3. <i>The woman was made for the man,</i> to be
his help-meet, <i>and not the man for the woman.</i> She was
naturally, therefore, made subject to him, because made for him,
for his use, and help, and comfort. And she who was intended to be
always in subjection to the man should do nothing, in Christian
assemblies, that looks like an affectation of equality. 4. <i>She
ought to have power on her head, because of the angels.</i> Power,
that is, a veil, the token, not of her having the power or
superiority, but being under the power of her husband, subjected to
him, and inferior to the other sex. Rebekah, when she met Isaac,
and was delivering herself into his possession, put on her veil, in
token of her subjection, <scripRef id="iCor.xii-p7.5" osisRef="Bible:Gen.24.65" parsed="|Gen|24|65|0|0" passage="Ge 24:65">Gen. xxiv.
65</scripRef>. Thus would the apostle have the women appear in
Christian assemblies, even though they spoke there by inspiration,
<i>because of the angels,</i> that is, say some, because of the
evil angels. The woman <i>was first in the transgression, being
deceived by the devil</i> (<scripRef id="iCor.xii-p7.6" osisRef="Bible:1Tim.2.14" parsed="|1Tim|2|14|0|0" passage="1Ti 2:14">1 Tim. ii.
14</scripRef>), which increased her subjection to man, <scripRef id="iCor.xii-p7.7" osisRef="Bible:Gen.3.16" parsed="|Gen|3|16|0|0" passage="Ge 3:16">Gen. iii. 16</scripRef>. Now, believe evil angels
will be sure to mix in all Christian assemblies, therefore should
women wear the token of their shamefacedness and subjection, which
in that age and country, was a veil. Others say because of the good
angels. Jews and Christians have had an opinion that these
ministering spirits are many of them present in their assemblies.
Their presence should restrain Christians from all indecencies in
the worship of God. Note, We should learn from all to behave in the
public assemblies of divine worship so as to express a reverence
for God, and a content and satisfaction with that rank in which he
has placed us.</p>
<p class="indent" id="iCor.xii-p8">V. He thinks fit to guard his argument with
a caution lest the inference be carried too far (<scripRef id="iCor.xii-p8.1" osisRef="Bible:Rom.11.11-Rom.11.12" parsed="|Rom|11|11|11|12" passage="Ro 11:11,12"><i>v.</i> 11, 12</scripRef>): <i>Nevertheless,
neither is the man without the woman, nor the woman without the man
in the Lord.</i> They were made for one another. <i>It is not good
for him to be alone</i> (<scripRef id="iCor.xii-p8.2" osisRef="Bible:Gen.2.18" parsed="|Gen|2|18|0|0" passage="Ge 2:18">Gen. ii.
18</scripRef>), and therefore was a woman made, and made for the
man; and the man was intended to be a comfort, and help, and
defence, to the woman, though not so directly and immediately made
for her. They were made to be a mutual comfort and blessing, not
one a slave and the other a tyrant. <i>Both were to be one
flesh</i> (<scripRef id="iCor.xii-p8.3" osisRef="Bible:Gen.2.24" parsed="|Gen|2|24|0|0" passage="Ge 2:24">Gen. ii. 24</scripRef>), and
this for the propagation of a race of mankind. They are reciprocal
instruments of each other's production. As the woman was first
formed out of the man, the man is ever since propagated by the
woman (<scripRef id="iCor.xii-p8.4" osisRef="Bible:Rom.11.12" parsed="|Rom|11|12|0|0" passage="Ro 11:12"><i>v.</i> 12</scripRef>), all
by the divine wisdom and power of the First Cause so ordaining it.
The authority and subjection should be no greater than are suitable
to two in such near relation and close union to each other. Note,
As it is the will of God that the woman know her place, so it is
his will also that the man abuse not his power.</p>
<p class="indent" id="iCor.xii-p9">VI. He enforces his argument from the
natural covering provided for the woman (<scripRef id="iCor.xii-p9.1" osisRef="Bible:Rom.11.13-Rom.11.15" parsed="|Rom|11|13|11|15" passage="Ro 11:13-15"><i>v.</i> 13-15</scripRef>): "<i>Judge in
yourselves</i>—consult your own reason, hearken to what nature
suggests—<i>is it comely for a woman to pray to God uncovered?</i>
Should there not be a distinction kept up between the sexes in
wearing their hair, since nature has made one? Is it not a
distinction which nature has kept up among all civilized nations?
The woman's hair is a natural covering; to wear it long is a glory
to her; but for a man to have long hair, or cherish it, is a token
of softness and effeminacy." Note, It should be our concern,
especially in Christian and religious assemblies, to make no breach
upon the rules of natural decency.</p>
<p class="indent" id="iCor.xii-p10">VII. He sums up all by referring those who
were contentious to the usages and customs of the churches,
<scripRef id="iCor.xii-p10.1" osisRef="Bible:Rom.11.16" parsed="|Rom|11|16|0|0" passage="Ro 11:16"><i>v.</i> 16</scripRef>. Custom is in
a great measure the rule of decency. And the common practice of the
churches is what he would have them govern themselves by. He does not
silence the contentious by mere authority, but lets them know that
they would appear to the world as very odd and singular in their
humour if they would quarrel for a custom to which all the churches
of Christ were at that time utter strangers, or against a custom in
which they all concurred, and that upon the ground of natural
decency. It was the common usage of the churches for women to
appear in public assemblies, and join in public worship, veiled;
and it was manifestly decent that they should do so. Those must be
very contentious indeed who would quarrel with this, or lay it
aside.</p>
</div><scripCom id="iCor.xii-p10.2" osisRef="Bible:1Cor.11.17-1Cor.11.22" parsed="|1Cor|11|17|11|22" passage="1Co 11:17-22" type="Commentary"/><div class="Commentary" id="Bible:1Cor.11.17-1Cor.11.22">
<h4 id="iCor.xii-p10.3">Profanation of the Lord's
Supper. (<span class="smallcaps" id="iCor.xii-p10.4">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xii-p11">17 Now in this that I declare <i>unto you</i> I
praise <i>you</i> not, that ye come together not for the better,
but for the worse.   18 For first of all, when ye come
together in the church, I hear that there be divisions among you;
and I partly believe it.   19 For there must be also heresies
among you, that they which are approved may be made manifest among
you.   20 When ye come together therefore into one place,
<i>this</i> is not to eat the Lord's supper.   21 For in
eating every one taketh before <i>other</i> his own supper: and one
is hungry, and another is drunken.   22 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 <i>you</i> not.</p>
<p class="indent" id="iCor.xii-p12">In this passage the apostle sharply rebukes
them for much greater disorders than the former, in their partaking
of the Lord's supper, which was commonly done in the first ages, as
the ancients tell us, with a love-feast annexed, which gave
occasion to the scandalous disorders which the apostle here
reprehends, concerning which observe,</p>
<p class="indent" id="iCor.xii-p13">I. The manner in which he introduces his
charge: "<i>Now in this that I declare to you I praise you not,</i>
<scripRef id="iCor.xii-p13.1" osisRef="Bible:Rom.11.17" parsed="|Rom|11|17|0|0" passage="Ro 11:17"><i>v.</i> 17</scripRef>. I cannot
commend, but must blame and condemn you." It is plain, from the
beginning of the chapter, that he was willing and pleased to
commend as far as he could. But such scandalous disorders, in so
sacred an institution, as they were guilty of, called for a sharp
reprehension. They quite turned the institution against itself. It
was intended to make them better, to promote their spiritual
interests; but it really made them worse. <i>They came together,
not for the better, but for the worse.</i> Note, The ordinances of
Christ, if they do not make us better, will be very apt to make us
worse; if they do not do our souls good, they do us harm; if they
do not melt and mend, they will harden. Corruptions will be
confirmed in us, if the proper means do not work a cure of
them.</p>
<p class="indent" id="iCor.xii-p14">II. He enters upon his charge against them
in more particulars than one. 1. He tells them that, upon coming
together, they fell into <i>divisions,
schisms</i>—<b><i>schismata.</i></b> Instead of concurring
unanimously in celebrating the ordinance, they fell a quarrelling
with one another. Note, There may be schism where there is no
separation of communion. Persons may come together in the same
church, and sit down at the same table of the Lord, and yet be
schismatics. Uncharitableness, alienation of affection, especially
if it grows up to discord, and feuds, and contentions, constitute
schism. Christians may separate from each other's communion, and
yet be uncharitable one towards another; they may continue in the
same communion, and yet be uncharitable. This latter is schism,
rather than the former. The apostle had heard a report of the
Corinthians' divisions, and he tells them he had too much reason to
believe it. For, adds he, there must be heresies also; not only
quarrels, but factions, and perhaps such corrupt opinions as strike
at the foundation of Christianity, and all sound religion. Note, No
marvel there should be breaches of Christian love in the churches,
when such offences will come as shall make shipwreck of faith and a
good conscience. Such offences must come. Note that men are
necessitated to be guilty of them; but the event is certain, and
God permits them, that those who are approved (such honest hearts
as will bear the trial) may be set to view, and appear faithful by
their constant adherence to the truths and ways of God,
notwithstanding the temptations of seducers. Note, The wisdom of
God can make the wickedness and errors of others a foil to the
piety and integrity of the saints. 2. He charges them not only with
discord and division, but with scandalous disorder: <i>For in
eating every one taketh before the other his own supper; and one is
hungry, and another is drunken,</i> <scripRef id="iCor.xii-p14.1" osisRef="Bible:Rom.11.21" parsed="|Rom|11|21|0|0" passage="Ro 11:21"><i>v.</i> 21</scripRef>. Heathens used to drink
plentifully at their feasts upon their sacrifices. Many of the
wealthier Corinthians seem to have taken the same liberty at the
Lord's table, or at least at their <b><i>Agapai,</i></b> or
<i>love-feasts,</i> that were annexed to the supper. They would not
stay for one another; the rich despised the poor, and ate and drank
up the provisions they themselves brought, before the poor were
allowed to partake; and thus some wanted, while others had more
than enough. This was profaning a sacred institution, and
corrupting a divine ordinance, to the last degree. What was
appointed to feed the soul was employed to feed their lusts and
passions. What should have been a bond of mutual amity and
affection was made an instrument of discord and disunion. The poor
were deprived of the food prepared for them, and the rich turned a
feast of charity into a debauch. This was scandalous
irregularity.</p>
<p class="indent" id="iCor.xii-p15">III. The apostle lays the blame of this
conduct closely on them, 1. By telling them that their conduct
perfectly destroyed the purpose and use of such an institution:
<i>This is not to eat the Lord's supper,</i> <scripRef id="iCor.xii-p15.1" osisRef="Bible:Rom.11.20" parsed="|Rom|11|20|0|0" passage="Ro 11:20"><i>v.</i> 20</scripRef>. It was coming to the Lord's
table, and not coming. They might as well have staid away. Thus to
eat the outward elements was not to eat Christ's body. Note, There
is a careless and irregular eating of the Lord's supper which is as
none at all; it will turn to no account, but to increase guilt.
Such an eating was that of the Corinthians; their practices were a
direct contradiction to the purposes of this sacred institution. 2.
Their conduct carried in it a contempt of God's house, or of the
church, <scripRef id="iCor.xii-p15.2" osisRef="Bible:Rom.11.22" parsed="|Rom|11|22|0|0" passage="Ro 11:22"><i>v.</i> 22</scripRef>. If
they had a mind to feast, they might do it at home in their own
houses; but to come to the Lord's table, and cabal and quarrel, and
keep the poor from their share of the provision there made for them
as well as rich, was such an abuse of the ordinance, and such a
contempt of the poorer members of the church more especially, as
merited a very sharp rebuke. Such a behaviour tended much to the
shame and discouragement of the poor, whose souls were as dear to
Christ, and cost him as much, as those of the rich. Note, Common
meals may be managed after a common manner, but religious feasts
should be attended religiously. Note, also, It is a heinous evil,
and severely to be censured, for Christians to treat their
fellow-christians with contempt and insolence, but especially at
the Lord's table. This is doing what they can to pour contempt on
divine ordinances. And we should look carefully to it that nothing
in our behaviour at the Lord's table have the appearance of
contemning so sacred an institution.</p>
</div><scripCom id="iCor.xii-p15.3" osisRef="Bible:1Cor.11.23-1Cor.11.34" parsed="|1Cor|11|23|11|34" passage="1Co 11:23-34" type="Commentary"/><div class="Commentary" id="Bible:1Cor.11.23-1Cor.11.34">
<h4 id="iCor.xii-p15.4">Design of the Lord's Supper. (<span class="smallcaps" id="iCor.xii-p15.5">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xii-p16">23 For I have received of the Lord that which
also I delivered unto you, That the Lord Jesus the <i>same</i>
night in which he was betrayed took bread:   24 And when he
had given thanks, he brake <i>it,</i> and said, Take, eat: this is
my body, which is broken for you: this do in remembrance of me.
  25 After the same manner also <i>he took</i> the cup, when
he had supped, saying, This cup is the new testament in my blood:
this do ye, as oft as ye drink <i>it,</i> in remembrance of me.
  26 For as often as ye eat this bread, and drink this cup, ye
do show the Lord's death till he come.   27 Wherefore
whosoever shall eat this bread, and drink <i>this</i> cup of the
Lord, unworthily, shall be guilty of the body and blood of the
Lord.   28 But let a man examine himself, and so let him eat
of <i>that</i> bread, and drink of <i>that</i> cup.   29 For
he that eateth and drinketh unworthily, eateth and drinketh
damnation to himself, not discerning the Lord's body.   30 For
this cause many <i>are</i> weak and sickly among you, and many
sleep.   31 For if we would judge ourselves, we should not be
judged.   32 But when we are judged, we are chastened of the
Lord, that we should not be condemned with the world.   33
Wherefore, my brethren, when ye come together to eat, tarry one for
another.   34 And if any man hunger, let him eat at home; that
ye come not together unto condemnation. And the rest will I set in
order when I come.</p>
<p class="indent" id="iCor.xii-p17">To rectify these gross corruptions and
irregularities, the apostle sets the sacred institution here to
view. This should be the rule in the reformation of all abuses.</p>
<p class="indent" id="iCor.xii-p18">I. He tells us how he came by the knowledge
of it. He was not among the apostles at the first institution; but
<i>he had received from the Lord what he delivered to them,</i>
<scripRef id="iCor.xii-p18.1" osisRef="Bible:Rom.11.23" parsed="|Rom|11|23|0|0" passage="Ro 11:23"><i>v.</i> 23</scripRef>. He had the
knowledge of this matter by revelation from Christ: and what he had
received he communicated, without varying from the truth a tittle,
without adding or diminishing.</p>
<p class="indent" id="iCor.xii-p19">II. He gives us a more particular account
of the institution than we meet with elsewhere. We have here an
account,</p>
<p class="indent" id="iCor.xii-p20">1. Of the author—our Lord Jesus Christ.
The king of the church only has power to institute sacraments.</p>
<p class="indent" id="iCor.xii-p21">2. The time of the institution: <i>It was
the very night wherein he was betrayed;</i> just as he was entering
on his sufferings which are therein to be commemorated.</p>
<p class="indent" id="iCor.xii-p22">3. The institution itself. Our Saviour took
bread, and when he had given thanks, or <i>blessed</i> (as it is in
<scripRef id="iCor.xii-p22.1" osisRef="Bible:Matt.26.26" parsed="|Matt|26|26|0|0" passage="Mt 26:26">Matt. xxvi. 26</scripRef>), <i>he
broke, and said, Take, eat; this is my body, broken for you; this
do in remembrance of me. And in like manner he took the cup, when
he had supped, saying, This cup is the New Testament in my blood;
this do, as oft as you drink it, in remembrance of me,</i>
<scripRef id="iCor.xii-p22.2" osisRef="Bible:Rom.11.24-Rom.11.25" parsed="|Rom|11|24|11|25" passage="Ro 11:24,25"><i>v.</i> 24, 25</scripRef>. Here
observe,</p>
<p class="indent" id="iCor.xii-p23">(1.) The materials of this sacrament; both,
[1.] As to the visible signs; these are bread and the cup, the
former of which is called bread many times over in this passage,
even after what the papists call consecration. What is eaten is
called bread, though it be at the same time said to be <i>the body
of the Lord,</i> a plain argument that the apostle knew nothing of
their monstrous and absurd doctrine of transubstantiation. The
latter is as plainly a part of this institution as words can make
it. St. Matthew tells us, our Lord bade them all drink of it
(<scripRef id="iCor.xii-p23.1" osisRef="Bible:Matt.26.27" parsed="|Matt|26|27|0|0" passage="Mt 26:27"><i>ch.</i> xxvi. 27</scripRef>), as
if he would, by this expression, lay in a caveat against the
papists' depriving the laity of the cup. Bread and the cup are both
made use of, because it is a holy feast. Nor is it here, or any
where, made necessary, that any particular liquor should be in the
cup. In one evangelist, indeed, it is plain that wine was the
liquor used by our Saviour, though it was, perhaps, mingled with
water, according to the Jewish custom; <i>vide</i> Lightfoot on
<scripRef id="iCor.xii-p23.2" osisRef="Bible:Matt.26.27" parsed="|Matt|26|27|0|0" passage="Mt 26:27">Matt. xxvi</scripRef>. But this by no
means renders it unlawful to have a sacrament where persons cannot
come at wine. In every place of scripture in which we have an
account of this part of the institution it is always expressed by a
figure. The cup is put for what was in it, without once specifying
what the liquor was, in the words of the institution. [2.] The
things signified by these outward signs; they are Christ's body and
blood, his body broken, his blood shed, together with all the
benefits which flow from his death and sacrifice: <i>it is the New
Testament in his blood.</i> His blood is the seal and sanction of
all the privileges of the new covenant; and worthy receivers take
it as such, at this holy ordinance. They have the New Testament,
and their own title to all the blessings of the new covenant,
confirmed to them by his blood.</p>
<p class="indent" id="iCor.xii-p24">(2.) We have here the sacramental actions,
the manner in which the materials of the sacrament are to be used.
[1.] Our Saviour's actions, which are taking the bread and cup,
giving thanks, breaking the bread, and giving about both the one
and the other. [2.] The actions of the communicants, which were to
take the bread and eat, to take the cup and drink, and both in
remembrance of Christ. But the external acts are not the whole nor
the principal part of what is to be done at this holy ordinance;
each of them has a significancy. Our Saviour, having undertaken to
make an offering of himself to God, and procure, by his death, the
remission of sins, with all other gospel benefits, for true
believers, did, at the institution, deliver his body and blood,
with all the benefits procured by his death, to his disciples, and
continues to do the same every time the ordinance is administered
to the true believers. This is here exhibited, or set forth, as the
food of souls. And as food, though ever so wholesome or rich, will
yield no nourishment without being eaten, here the communicants are
to take and eat, or to receive Christ and feed upon him, his grace
and benefits, and by faith convert them into nourishment to their
souls. They are to take him as their Lord and life, yield
themselves up to him, and live upon him. <i>He is our life,</i>
<scripRef id="iCor.xii-p24.1" osisRef="Bible:Col.3.4" parsed="|Col|3|4|0|0" passage="Col 3:4">Col. iii. 4</scripRef>.</p>
<p class="indent" id="iCor.xii-p25">(3.) We have here an account of the ends of
this institution. [1.] It was appointed to be done <i>in
remembrance of Christ,</i> to keep fresh in our minds an ancient
favour, his dying for us, as well as to remember an absent friend,
even Christ interceding for us, in virtue of his death, at God's
right hand. The best of friends, and the greatest acts of kindness,
are here to be remembered, with the exercise of suitable affections
and graces. The motto on this ordinance, and the very meaning of
it, is, <i>When this you see, remember me.</i> [2.] It was <i>to
show forth Christ's death,</i> to declare and publish it. It is not
barely in remembrance of Christ, of what he has done and suffered,
that this ordinance was instituted; but to commemorate, to
celebrate, his glorious condescension and grace in our redemption.
We declare his death to be our life, the spring of all our comforts
and hopes. And we glory in such a declaration; we show forth his
death, and spread it before God, as our accepted sacrifice and
ransom. We set it in view of our own faith, for our own comfort and
quickening; and we own before the world, by this very service, that
we are the disciples of Christ, who trust in him alone for
salvation and acceptance with God.</p>
<p class="indent" id="iCor.xii-p26">(4.) It is moreover hinted here, concerning
this ordinance, [1.] That it should be frequent: <i>As often as you
eat this bread,</i> &amp;c. Our bodily meals return often; we
cannot maintain life and health without this. And it is fit that
this spiritual diet should be taken often tool The ancient churches
celebrated this ordinance every Lord's day, if not every day when
they assembled for worship. [2.] That it must be perpetual. It is
to be celebrated <i>till the Lord shall come;</i> till he shall
come the second time, without sin, for the salvation of those that
believe, and to judge the world. This is our warrant for keeping
this feast. It was our Lord's will that we should thus celebrate
the memorials of his death and passion, till he come in his own
glory, and the Father's glory, with his holy angels, and put an end
to the present state of things, and his own mediatorial
administration, by passing the final sentence. Note, The Lord's
supper is not a temporary, but a standing and perpetual
ordinance.</p>
<p class="indent" id="iCor.xii-p27">III. He lays before the Corinthians the
danger of receiving unworthily, of prostituting this institution as
they did, and using it to the purposes of feasting and faction,
with intentions opposite to its design, or a temper of mind
altogether unsuitable to it; or keeping up the covenant with sin
and death, while they are there professedly renewing and confirming
their covenant with God. 1. It is great guilt which such contract.
They shall <i>be guilty of the body and blood of the Lord</i>
(<scripRef id="iCor.xii-p27.1" osisRef="Bible:Rom.11.27" parsed="|Rom|11|27|0|0" passage="Ro 11:27"><i>v.</i> 27</scripRef>), of
violating this sacred institution, of despising his body and blood.
They act as if they <i>counted the blood of the covenant, wherewith
they are sanctified, an unholy thing,</i> <scripRef id="iCor.xii-p27.2" osisRef="Bible:Heb.10.29" parsed="|Heb|10|29|0|0" passage="Heb 10:29">Heb. x. 29</scripRef>. They profane the institution,
and in a manner crucify their Saviour over again. Instead of being
cleansed by his blood, they are guilty of his blood. 2. It is a
great hazard which they run: <i>They eat and drink judgment to
themselves,</i> <scripRef id="iCor.xii-p27.3" osisRef="Bible:Rom.11.29" parsed="|Rom|11|29|0|0" passage="Ro 11:29"><i>v.</i>
29</scripRef>. They provoke God, and are likely to bring down
punishment on themselves. No doubt but they incur great guilt, and
so render themselves liable to damnation, to spiritual judgments
and eternal misery. Every sin is in its own nature damning; and
therefore surely so heinous a sin as profaning such a holy
ordinance is so. And it is profaned in the grossest sense by such
irreverence and rudeness as the Corinthians were guilty of. But
fearful believers should not be discouraged from attending at this
holy ordinance by the sound of these words, as if they bound upon
themselves the sentence of damnation by coming to the table of the
Lord unprepared. Thus sin, as well as all others, leaves room for
forgiveness upon repentance; and the Holy Spirit never indited this
passage of scripture to deter serious Christians from their duty,
though the devil has often made this advantage of it, and robbed
good Christians of their choicest comforts. The Corinthians came to
the Lord's table as to a common feast, <i>not discerning the Lord's
body</i>—not making a difference or distinction between that and
common food, but setting both on a level: nay, they used much more
indecency at this sacred feast than they would have done at a civil
one. This was very sinful in them, and very displeasing to God, and
brought down his judgments on them: <i>For this cause many are weak
and sickly among you, and many sleep.</i> Some were punished with
sickness, and some with death. Note, A careless and irreverent
receiving of the Lord's supper may bring temporal punishments. Yet
the connection seems to imply that even those who were thus
punished were in a state of favour with God, at least many of them:
<i>They were chastened of the Lord, that they should not be
condemned with the world,</i> <scripRef id="iCor.xii-p27.4" osisRef="Bible:Rom.11.32" parsed="|Rom|11|32|0|0" passage="Ro 11:32"><i>v.</i> 32</scripRef>. Now divine chastening is a sign
of divine love: <i>Whom the Lord loveth he chasteneth</i>
(<scripRef id="iCor.xii-p27.5" osisRef="Bible:Heb.12.6" parsed="|Heb|12|6|0|0" passage="Heb 12:6">Heb. xii. 6</scripRef>), especially
with so merciful a purpose, to prevent their final condemnation. In
the midst of judgment, God remembers mercy: he frequently punishes
those whom he tenderly loves. It is kindness to use the rod to
prevent the child's ruin. He will visit such iniquity as this under
consideration with stripes, and yet make those stripes the evidence
of his lovingkindness. Those were in the favour of God who yet so
highly offended him in this instance, and brought down judgments on
themselves; at least many of them were; for they were punished by
him out of fatherly good-will, punished now that they might not
perish for ever. Note, It is better to bear trouble in this world
than to be miserable to eternity. And God punishes his people now,
to prevent their eternal woe.</p>
<p class="indent" id="iCor.xii-p28">IV. He points out the duty of those who
would come to the Lord's table. 1. In general: <i>Let a man examine
himself</i> (<scripRef id="iCor.xii-p28.1" osisRef="Bible:Rom.11.28" parsed="|Rom|11|28|0|0" passage="Ro 11:28"><i>v.</i> 28</scripRef>),
try and approve himself. Let him consider the sacred intention of
this holy ordinance, its nature, and use, and compare his own views
in attending on it and his disposition of mind for it; and, when he
has approved himself to his own conscience in the sight of God,
then let him attend. Such self-examination is necessary to a right
attendance at this holy ordinance. Note, Those who, through
weakness of understanding, cannot try themselves, are by no means
fit to eat of this bread and drink of this cup; nor those who, upon
a fair trial, have just ground to charge themselves with
impenitency, unbelief, and alienation from the life of God. Those
should have the wedding-garment on who would be welcome at this
marriage-feast—grace in habit, and grace in exercise. 2. The duty
of those who were yet unpunished for their profanation of this
ordinance: <i>If we would judge ourselves, we should not be
judged,</i> <scripRef id="iCor.xii-p28.2" osisRef="Bible:Rom.11.31" parsed="|Rom|11|31|0|0" passage="Ro 11:31"><i>v.</i> 31</scripRef>.
If we would thoroughly search and explore ourselves, and condemn
and correct what we find amiss, we should prevent divine judgments.
Note, To be exact and severe on ourselves and our own conduct is
the most proper way in the world not to fall under the just
severity of our heavenly Father. We must not judge others, lest we
be judged (<scripRef id="iCor.xii-p28.3" osisRef="Bible:Matt.7.1" parsed="|Matt|7|1|0|0" passage="Mt 7:1">Matt. vii. 1</scripRef>); but
we must judge ourselves, to prevent our being judged and condemned
by God. We may be critical as to ourselves, but should be very
candid in judging others.</p>
<p class="indent" id="iCor.xii-p29">V. He closes all with a caution against the
irregularities of which they were guilty (<scripRef id="iCor.xii-p29.1" osisRef="Bible:Rom.11.33-Rom.11.34" parsed="|Rom|11|33|11|34" passage="Ro 11:33,34"><i>v.</i> 33, 34</scripRef>), charging them to avoid
all indecency at the Lord's table. They were to eat for hunger and
pleasure only at home, and not to change the holy supper to a
common feast; and much less eat up the provisions before those who
could bring none did partake of them, lest they should come
together for condemnation. Note, Our holy duties, through our own
abuse, may prove matter of condemnation. Christians may keep
Sabbaths, hear sermons, attend at sacraments, and only aggravate
guilt, and bring on a heavier doom. A sad but serious truth! O! let
all look to it that they do not come together at any time to God's
worship, and all the while provoke him, and bring down vengeance on
themselves. Holy things are to be used in a holy manner, or else
they are profaned. What else was amiss in this matter, he tells
them, he would rectify when he came to them.</p>
</div></div2>