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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<BR><FONT SIZE=+3><B>F I R S T C O R I N T H I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XI.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter the apostle blames, and endeavours to rectify, some
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great indecencies and manifest disorders in the church of Corinth; as,
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I. The misconduct of their women (some of whom seem to have been
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inspired) in the public assembly, who laid by their veils, the common
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token of subjection to their husbands in that part of the world. This
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behaviour he reprehends, requires them to keep veiled, asserts the
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superiority of the husband, yet so as to remind the husband that both
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were made for mutual help and comfort,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:1-16">ver. 1-16</A>.
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II. He blames them for their discord and neglect and contempt of the
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poor, at the Lord's supper,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:17-22">ver. 17-22</A>.
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III. To rectify these scandalous disorders, he sets before them the
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nature and intentions of this holy institution, directs them how they
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should attend on it, and warns them of the danger of a conduct to
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indecent as theirs, and of all unworthy receiving,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:23-34">ver. 23, to the end</A>.</P>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Directions Concerning Attire; Female Subjection.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Be ye followers of me, even as I also <I>am</I> of Christ.
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2 Now I praise you, brethren, that ye remember me in all
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things, and keep the ordinances, as I delivered <I>them</I> to you.
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3 But I would have you know, that the head of every man is
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Christ; and the head of the woman <I>is</I> the man; and the head of
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Christ <I>is</I> God.
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4 Every man praying or prophesying, having <I>his</I> head covered,
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dishonoureth his head.
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5 But every woman that prayeth or prophesieth with <I>her</I> head
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uncovered dishonoureth her head: for that is even all one as if
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she were shaven.
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6 For if the woman be not covered, let her also be shorn: but
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if it be a shame for a woman to be shorn or shaven, let her be
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covered.
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7 For a man indeed ought not to cover <I>his</I> head, forasmuch as
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he is the image and glory of God: but the woman is the glory of
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the man.
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8 For the man is not of the woman; but the woman of the man.
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9 Neither was the man created for the woman; but the woman for
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the man.
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10 For this cause ought the woman to have power on <I>her</I> head
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because of the angels.
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11 Nevertheless neither is the man without the woman, neither
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the woman without the man, in the Lord.
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12 For as the woman <I>is</I> of the man, even so <I>is</I> the man also
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by the woman; but all things of God.
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13 Judge in yourselves: is it comely that a woman pray unto God
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uncovered?
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14 Doth not even nature itself teach you, that, if a man have
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long hair, it is a shame unto him?
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15 But if a woman have long hair, it is a glory to her: for
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<I>her</I> hair is given her for a covering.
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16 But if any man seem to be contentious, we have no such
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custom, neither the churches of God.
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</FONT></P>
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<P>
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Paul, having answered the cases put to him, proceeds in this chapter to
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the redress of grievances. The
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:1">first verse</A>
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of the chapter is put, by those who divided the epistle into chapters,
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as a preface to the rest of the epistle, but seems to have been a more
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proper close to the last, in which he had enforced the cautions he had
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given against the abuse of liberty, by his own example: <I>Be ye
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followers of me, as I also am of Christ</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:1"><I>v.</I> 1</A>),
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fitly closes his argument; and the way of speaking in the
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:2">next verse</A>
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looks like a transition to another. But, whether it more properly
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belong to this or the last chapter, it is plain from it that Paul not
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only preached such doctrine as they ought to believe, but led such a
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life as they ought to imitate. "Be ye followers of me," that is, "Be
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imitators of me; live as you see me live." Note, Ministers are likely
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to preach most to the purpose when they can press their hearers to
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follow their example. Yet would not Paul be followed blindly neither.
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He encourages neither implicit faith nor obedience. He would be
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followed himself no further than he followed Christ. Christ's pattern
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is a copy without a blot; so is no man's else. Note, We should follow
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no leader further than he follows Christ. Apostles should be left by us
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when they deviate from the example of their Master. He passes next to
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reprehend and reform an indecency among them, of which the women were
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more especially guilty, concerning which observe,</P>
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<P>
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I. How he prefaces it. He begins with a commendation of what was
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praiseworthy in them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:2"><I>v.</I> 2</A>):
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<I>I praise you, that you remember me in all things, and keep the
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ordinances as I delivered them to you.</I> Many of them, it is
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probable, did this in the strictest sense of the expression: and he
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takes occasion thence to address the body of the church under this good
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character; and the body might, in the main, have continued to observe
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the ordinances and institutions of Christ, though in some things they
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deviated from, and corrupted, them. Note, When we reprove what is amiss
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in any, it is very prudent and fit to commend what is good in them; it
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will show that the reproof is not from ill-will, and a humour of
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censuring and finding fault; and it will therefore procure the more
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regard to it.</P>
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<P>
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II. How he lays the foundation for his reprehension by asserting the
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superiority of the man over the woman: <I>I would have you know that
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the head of every man is Christ, and the head of the woman is the man,
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and the head of Christ is God.</I> Christ, in his mediatorial character
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and glorified humanity, is at the head of mankind. He is not only first
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of the kind, but Lord and Sovereign. He has a name above every name:
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though in this high office and authority he has a superior, God being
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his head. And as God is the head of Christ, and Christ the head of the
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whole human kind, so the man is the head of the tow sexes: not indeed
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with such dominion as Christ has over the kind or God has over the man
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Christ Jesus; but a superiority and headship he has, and the woman
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should be in subjection and not assume or usurp the man's place. This
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is the situation in which God has placed her; and for that reason she
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should have a mind suited to her rank, and not do any thing that looks
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like an affectation of changing places. Something like this the women
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of the church of Corinth seem to have been guilty of, who were under
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inspiration, and prayed and prophesied even in their assemblies,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:5"><I>v.</I> 5</A>.
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It is indeed an apostolical canon, that the women <I>should keep
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silence in the churches</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:34,1Ti+2:12"><I>ch.</I> xiv. 34; 1 Tim. ii. 12</A>),
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which some understand without limitation, as if a woman under
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inspiration also must keep silence, which seems very well to agree with
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the connection of the apostle's discourse,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:1-23"><I>ch.</I> xiv</A>.
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Others with a limitation: though a woman might not from her own
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abilities pretend to teach, or so much as question and debate any thing
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in the church yet when under inspiration the case was altered, she had
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liberty to speak. Or, though she might not preach even by inspiration
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(because teaching is the business of a superior), yet she might pray or
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utter hymns by inspiration, even in the public assembly. She did not
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show any affectation of superiority over the man by such acts of public
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worship. It is plain the apostle does not in this place prohibit the
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thing, but reprehend the manner of doing it. And yet he might utterly
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disallow the thing and lay an unlimited restraint on the woman in
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another part of the epistle. These things are not contradictory. It is
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to his present purpose to reprehend the manner wherein the women prayed
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and prophesied in the church, without determining in this place whether
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they did well or ill in praying or prophesying. Note, The manner of
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doing a thing enters into the morality of it. We must not only be
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concerned to do good, but that the good we do be well done.</P>
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<P>
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III. The thing he reprehends is the woman's praying or prophesying
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uncovered, or the man's doing either covered,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:4,5"><I>v.</I> 4, 5</A>.
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To understand this, it must be observed that it was a signification
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either of shame or subjection for persons to be veiled, or covered, in
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the eastern countries, contrary to the custom of ours, where the being
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bare-headed betokens subjection, and being covered superiority and
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dominion. And this will help us the better to understand,</P>
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<P>
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IV. The reasons on which he grounds his reprehension.
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1. <I>The man that prays or prophesies with his head covered
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dishonoureth his head,</I> namely, Christ, the head of every man
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:3"><I>v.</I> 3</A>),
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by appearing in a habit unsuitable to the rank in which God has placed
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him. Note, We should, even in our dress and habits, avoid every thing
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that may dishonour Christ. <I>The woman,</I> on the other hand, <I>who
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prays or prophesies with her head uncovered dishonoureth her head,</I>
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namely, the man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:3"><I>v.</I> 3</A>.
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She appears in the dress of her superior, and throws off the token of
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her subjection. She might, with equal decency, cut her hair short, or
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cut it close, which was the custom of the man in that age. This would
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be in a manner to declare that she was desirous of changing sexes, a
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manifest affectation of that superiority which God had conferred on the
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other sex. And this was probably the fault of these prophetesses in the
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church of Corinth. It was doing a thing which, in that age of the
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world, betokened superiority, and therefore a tacit claim of what did
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not belong to them but the other sex. Note, The sexes should not affect
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to change places. The order in which divine wisdom has placed persons
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and things is best and fittest: to endeavour to amend it is to destroy
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all order, and introduce confusion. The woman should keep to the rank
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God has chosen for her, and not dishonour her head; for this, in the
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result, is to dishonour God. If she was made out of the man, and for
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the man, and made to be the glory of the man, she should do nothing,
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especially in public, that looks like a wish of having this order
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inverted.
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2. Another reason against this conduct is that <I>the man is the image
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and glory of God,</I> the representative of that glorious dominion and
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headship which God has over the world. It is the man who is set at the
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head of this lower creation, and therein he bears the resemblance of
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God. The woman, on the other hand, <I>is the glory of the man</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:7"><I>v.</I> 7</A>):
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she is his representative. Not but she has dominion over the inferior
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creatures, as she is a partaker of human nature, and so far is God's
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representative too, but it is at second-hand. She is the image of God,
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inasmuch as she is the image of the man: <I>For the man was not made
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out of the woman, but the woman out of the man,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:8"><I>v.</I> 8</A>.
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The man was first made, and made head of the creation here below, and
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therein the image of the divine dominion; and the woman was made out of
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the man, and shone with a reflection of his glory, being made superior
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to the other creatures here below, but in subjection to her husband,
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and deriving that honour from him out of whom she was made.
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3. <I>The woman was made for the man,</I> to be his help-meet, <I>and
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not the man for the woman.</I> She was naturally, therefore, made
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subject to him, because made for him, for his use, and help, and
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comfort. And she who was intended to be always in subjection to the man
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should do nothing, in Christian assemblies, that looks like an
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affectation of equality.
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4. <I>She ought to have power on her head, because of the angels.</I>
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Power, that is, a veil, the token, not of her having the power or
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superiority, but being under the power of her husband, subjected to
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him, and inferior to the other sex. Rebekah, when she met Isaac, and
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was delivering herself into his possession, put on her veil, in token
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of her subjection,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+24:65">Gen. xxiv. 65</A>.
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Thus would the apostle have the women appear In Christian assemblies,
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even though they spoke there by inspiration, <I>because of the
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angels,</I> that is, say some, because of the evil angels. The woman
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<I>was first in the transgression, being deceived by the devil</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+2:14">1 Tim. ii. 14</A>),
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which increased her subjection to man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:16">Gen. iii. 16</A>.
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Now, believe evil angels will be sure to mix in all Christian
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assemblies, therefore should women wear the token of their
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shamefacedness and subjection, which in that age and country, was a
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veil. Others say because of the good angels. Jews and Christians have
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had an opinion that these ministering spirits are many of them present
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in their assemblies. Their presence should restrain Christians from
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all indecencies in the worship of God. Note, We should learn from all
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to behave in the public assemblies of divine worship so as to express a
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reverence for God, and a content and satisfaction with that rank in
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which he has placed us.</P>
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<P>
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V. He thinks fit to guard his argument with a caution lest the
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inference be carried too far
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:11,12"><I>v.</I> 11, 12</A>):
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<I>Nevertheless, neither is the man without the woman, nor the woman
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without the man in the Lord.</I> They were made for one another. <I>It
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is not good for him to be alone</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+2:18">Gen. ii. 18</A>),
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and therefore was a woman made, and made for the man; and the man was
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intended to be a comfort, and help, and defence, to the woman, though
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not so directly and immediately made for her. They were made to be a
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mutual comfort and blessing, not one a slave and the other a tyrant.
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<I>Both were to be one flesh</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+2:24">Gen. ii. 24</A>),
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and this for the propagation of a race of mankind. They are reciprocal
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instruments of each other's production. As the woman was first formed
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out of the man, the man is ever since propagated by the woman
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:12"><I>v.</I> 12</A>),
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all by the divine wisdom and power of the First Cause so ordaining it.
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The authority and subjection should be no greater than are suitable to
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two in such near relation and close union to each other. Note, As it is
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the will of God that the woman know her place, so it is his will also
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that the man abuse not his power.</P>
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<P>
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VI. He enforces his argument from the natural covering provided for the
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woman
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:13-15"><I>v.</I> 13-15</A>):
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"<I>Judge in yourselves</I>--consult your own reason, hearken to what
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nature suggests--<I>is it comely for a woman to pray to God
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uncovered?</I> Should there not be a distinction kept up between the
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|
sexes in wearing their hair, since nature has made one? Is it not a
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|
distinction which nature has kept up among all civilized nations? The
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|
woman's hair is a natural covering; to wear it long is a glory to her;
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but for a man to have long hair, or cherish it, is a token of softness
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and effeminacy." Note, It should be our concern, especially in
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Christian and religious assemblies, to make no breach upon the rules of
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natural decency.</P>
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<P>
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VII. He sums up all by referring those who were contentious to the
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usages and customs of the churches,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:16"><I>v.</I> 16</A>.
|
|
|
|
Custom is in a great measure the rule of decency. And the common
|
|
practice of the churches is what 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>
|
|
|
|
<A NAME="1Co11_17"> </A>
|
|
<A NAME="1Co11_18"> </A>
|
|
<A NAME="1Co11_19"> </A>
|
|
<A NAME="1Co11_20"> </A>
|
|
<A NAME="1Co11_21"> </A>
|
|
<A NAME="1Co11_22"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Profanation of the Lord's Supper.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
I. The manner in which he introduces his charge: "<I>Now in this that I
|
|
declare to you I praise you not,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:17"><I>v.</I> 17</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:21"><I>v.</I> 21</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:20"><I>v.</I> 20</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:22"><I>v.</I> 22</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="1Co11_23"> </A>
|
|
<A NAME="1Co11_24"> </A>
|
|
<A NAME="1Co11_25"> </A>
|
|
<A NAME="1Co11_26"> </A>
|
|
<A NAME="1Co11_27"> </A>
|
|
<A NAME="1Co11_28"> </A>
|
|
<A NAME="1Co11_29"> </A>
|
|
<A NAME="1Co11_30"> </A>
|
|
<A NAME="1Co11_31"> </A>
|
|
<A NAME="1Co11_32"> </A>
|
|
<A NAME="1Co11_33"> </A>
|
|
<A NAME="1Co11_34"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Design of the Lord's Supper.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:23"><I>v.</I> 23</A>.
|
|
|
|
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>
|
|
|
|
II. He gives us a more particular account of the institution than we
|
|
meet with elsewhere. We have here an account,</P>
|
|
|
|
<P>
|
|
|
|
1. Of the author--our Lord Jesus Christ. The king of the church only has
|
|
power to institute sacraments.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
3. The institution itself. Our Saviour took bread, and when he had
|
|
given thanks, or <I>blessed</I> (as it is in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:26">Matt. xxvi. 26</A>),
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:24,25"><I>v.</I> 24, 25</A>.
|
|
|
|
Here observe,</P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:27"><I>ch.</I> xxvi. 27</A>),
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:27">Matt. xxvi</A>.
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:4">Col. iii. 4</A>.</P>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
(4.) It is moreover hinted here, concerning this ordinance,
|
|
|
|
[1.] That it should be frequent: <I>As often as you eat this bread,</I>
|
|
&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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:27"><I>v.</I> 27</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:29">Heb. x. 29</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:29"><I>v.</I> 29</A>.
|
|
|
|
They provoke God, and are likely to bring down punishment on
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|
themselves. No doubt but they incur great guilt, and so render
|
|
themselves liable to damnation, to spiritual judgments and eternal
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|
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
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|
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.
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|
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>
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:32"><I>v.</I> 32</A>.
|
|
|
|
Now divine chastening is a sign of divine love: <I>Whom the Lord loveth
|
|
he chasteneth</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+12:6">Heb. xii. 6</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:28"><I>v.</I> 28</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:31"><I>v.</I> 31</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+7:1">Matt. vii. 1</A>);
|
|
|
|
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>
|
|
|
|
V. He closes all with a caution against the irregularities of which
|
|
they were guilty
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:33,34"><I>v.</I> 33, 34</A>),
|
|
|
|
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>
|
|
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