1SeidG1096 meineG3450 NachahmerG3402, gleichwieG2531 auch ichG2504 ChristiG5547. 2Ich lobeG1867 euchG5209 aberG1161, daßG3754 ihr in allemG3956 meinerG3450 eingedenk seidG3415 undG2532 die ÜberlieferungenG3862, wieG2531 ich sie euchG5213 überliefertG3860 habe, festhaltetG2722. 3Ich willG2309 aberG1161, daß ihrG5209 wissetG1492, daßG3754 der ChristusG5547 das HauptG2776 eines jedenG3956 MannesG435 istG2076, des WeibesG1135 HauptG2776 aberG1161 der MannG435, des ChristusG5547 HauptG2776 aberG1161 GottG2316. 4JederG3956 MannG435, der betetG4336 oderG2228 weissagtG4395, indem er etwas aufG2596 dem HaupteG2776 hatG2192, entehrtG2617 seinG846 HauptG2776. 5JedesG3956 WeibG1135 aberG1161, das betetG4336 oderG2228 weissagtG4395 mit unbedecktemG177 HaupteG2776, entehrtG2617 ihrG1438 HauptG2776; dennG1063 es istG2076 einG1520 und dasselbeG2532, wie dieG846, welche geschorenG3587 ist. 6DennG1063 wennG1487 ein WeibG1135 nichtG3756 bedecktG2619 ist, so werdeG2751 ihr auchG2532 das Haar abgeschnittenG2751; wennG1487 es aberG1161 für ein WeibG1135 schändlichG149 ist, daß ihr das Haar abgeschnittenG2751 oderG2228 sie geschorenG3587 werde, so laß sie sich bedeckenG2619. 7DennG1063 der MannG435 freilichG3303 sollG3784 nichtG3756 das HauptG2776 bedeckenG2619, da er GottesG2316 BildG1504 undG2532 HerrlichkeitG1391 istG5225; das WeibG1135 aberG1161 istG2076 des MannesG435 HerrlichkeitG1391. 8DennG1063 der MannG435 istG2076 nichtG3756 vomG1537 WeibeG1135, sondernG235 das WeibG1135 vomG1537 ManneG435; 9dennG1063 der MannG435 wurdeG2936 auchG2532 nichtG3756 umG1223 des WeibesG1135 willenG1223 geschaffenG2936, sondernG235 das WeibG1135 umG1223 des MannesG435 willenG1223. 10DarumG5124 G1223 sollG3784 das WeibG1135 eine MachtG1849 aufG1909 dem HaupteG2776 habenG2192, umG1223 der EngelG32 willenG1223. 11DennochG4133 ist wederG3777 das WeibG1135 ohneG5565 den MannG435, nochG3777 der MannG435 ohneG5565 das WeibG1135 imG1722 HerrnG2962. 12DennG1063 gleichwieG5618 das WeibG1135 vomG1537 ManneG435 ist, alsoG3779 ist auchG2532 der MannG435 durchG1223 das WeibG1135; allesG3956 aberG1161 vonG1537 GottG2316. 13UrteiletG2919 beiG1722 euchG5213 selbstG846: IstG2076 es anständigG4241, daß ein WeibG1135 unbedecktG177 zu GottG2316 beteG4336 ? 14OderG2228 lehrtG1321 euchG5209 nicht auchG3761 selbstG846 die NaturG5449, daßG3754, wennG1437 G3303 ein MannG435 langes HaarG2863 hat, es eine UnehreG819 für ihnG846 istG2076 ? 15wennG1437 aberG1161 ein WeibG1135 langes HaarG2863 hat, es eine EhreG1391 für sieG846 istG2076 ? weilG3754 das HaarG2864 ihrG846 anstattG473 eines SchleiersG4018 gegebenG1325 ist. 16Wenn es aberG1161 jemandenG1536 gut dünktG1380, streitsüchtigG5380 zu seinG1511, so habenG2192 wirG2249 solcheG5108 GewohnheitG4914 nichtG3756, nochG3761 die VersammlungenG1577 GottesG2316. 17Indem ich aberG1161 diesesG5124 vorschreibeG3853, lobeG1867 ich nichtG3756, daßG3754 ihr nichtG3756 zumG1519 BesserenG2909, sondernG235 zumG1519 SchlechterenG2276 zusammenkommetG4905. 18DennG1063 G3303 fürs ersteG4412, wenn ihrG5216 alsG1722 VersammlungG1577 zusammenkommetG4905, höreG191 ich, es seienG5225 SpaltungenG4978 unterG1722 euchG5213, undG2532 zum TeilG3313 G5100 glaubeG4100 ich es. 19DennG1063 es müssenG1163 auchG2532 ParteiungenG139 unterG1722 euchG5213 seinG1511, auf daßG2443 die BewährtenG1384 unterG1722 euchG5213 offenbarG5318 werdenG1096. 20Wenn ihrG5216 nunG3767 anG1909 einem OrteG846 zusammenkommetG4905, so istG2076 das nichtG3756 des HerrnG2960 MahlG1173 essenG5315. 21DennG1063 ein jederG1538 nimmtG4301 beimG1722 EssenG5315 sein eigenesG2398 MahlG1173 vorwegG4301, undG2532 der eineG3303 ist hungrigG3983, der andereG3739 ist trunkenG3184. 22HabtG2192 ihr dennG1063 nichtG3378 HäuserG3614, um zuG1519 essenG2068 undG2532 zu trinkenG4095 ? oderG2228 verachtetG2706 ihr die VersammlungG1577 GottesG2316 undG2532 beschämetG2617 die, welche nichtsG3361 habenG2192 ? WasG5101 sollG2036 ich euchG5213 sagenG2036 ? sollG1867 ich euchG5209 lobenG1867 ? InG1722 diesemG5129 lobeG1867 ich nichtG3756. 23DennG1063 ichG1473 habeG3880 vonG575 dem HerrnG2962 empfangenG3880, wasG3739 ich auchG2532 euchG5213 überliefertG3860 habe, daßG3754 der HerrG2962 JesusG2424 in der NachtG3571, inG1722 welcherG3739 er überliefertG3860 wurde, BrotG740 nahmG2983, 24undG2532 als er gedanktG2168 hatte, es brachG2806 undG2532 sprachG2036: DiesG5124 istG2076 meinG3450 LeibG4983, derG3588 fürG5228 euchG5216 ist; diesG5124 tutG4160 zuG1519 meinemG1699 GedächtnisG364. 25DesgleichenG5615 auchG2532 den KelchG4221 nachG3326 dem MahleG1172 und sprachG3004: DieserG5124 KelchG4221 istG2076 der neueG2537 BundG1242 inG1722 meinemG1699 BluteG129; diesG5124 tutG4160, so oftG3740 G302 ihr trinketG4095, zuG1519 meinemG1699 GedächtnisG364. 26DennG1063 so oftG3740 G302 ihr diesesG5126 BrotG740 essetG2068 undG2532 denG5124 KelchG4221 trinketG4095, verkündigetG2605 ihr den TodG2288 des HerrnG2962, bisG891 G302 erG3739 kommtG2064. 27WerG3739 alsoG5620 irgendG302 dasG5126 BrotG740 ißtG2068 oderG2228 den KelchG4221 des HerrnG2962 trinktG4095 unwürdiglichG371, wirdG2071 des LeibesG4983 undG2532 BlutesG129 des HerrnG2962 schuldigG1777 seinG2071. 28Ein jederG444 aberG1161 prüfeG1381 sich selbstG1438, undG2532 alsoG3779 esseG2068 er vonG1537 dem BroteG740 undG2532 trinkeG4095 vonG1537 dem KelcheG4221. 29DennG1063 wer unwürdiglichG371 ißtG2068 undG2532 trinktG4095, ißtG2068 undG2532 trinktG4095 sich selbstG1438 GerichtG2917, indem er den LeibG4983 nichtG3361 unterscheidetG1252. 30DeshalbG1223 G5124 sind vieleG4183 unterG1722 euchG5213 schwachG772 undG2532 krankG732, undG2532 ein gut TeilG2425 entschlafenG2837. 31AberG1063 wennG1487 wir uns selbstG1438 beurteiltenG1252, so würdenG302 wir nichtG3756 gerichtetG2919. 32Wenn wir aberG1161 gerichtetG2919 werden, so werdenG3811 wir vomG5259 HerrnG2962 gezüchtigtG3811, auf daß wir nichtG3363 mitG4862 der WeltG2889 verurteiltG2632 werden. 33DaherG5620, meineG3450 BrüderG80, wenn ihr zusammenkommetG4905, umG1519 zu essenG5315, so wartetG1551 aufeinanderG240. 34Wenn jemandenG1536 hungertG3983, der esseG2068 daheimG1722 G3624, auf daß ihr nichtG3363 zumG1519 GerichtG2917 zusammenkommetG4905. Das übrigeG3062 aberG1161 will ich anordnenG1299, sobaldG5613 G302 ich kommeG2064.
Jamieson Fausset Brown Bible Commentary 1 CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34)
Rather belonging to the end of the tenth chapter, than to this chapter.
followers--Greek, "imitators."
of Christ--who did not please Himself (
Rom 15:3); but gave Himself, at the cost of laying aside His divine glory, and dying as man, for us (
Eph 5:2;
Phil 2:4-
Phil 2:5). We are to follow Christ first, and earthly teachers only so far as they follow Christ.
2 Here the chapter ought to begin.
ye remember me in all things--in your general practice, though in the particular instances which follow ye fail.
ordinances--Greek, "traditions," that is, apostolic directions given by word of mouth or in writing (
1Cor 11:23;
1Cor 15:3;
2Thess 2:15). The reference here is mainly to ceremonies: for in
1Cor 11:23, as to the LORD'S SUPPER, which is not a mere ceremony, he says, not merely, "I delivered unto you," but also, "I received of the Lord"; here he says only, "I delivered to you." Romanists argue hence for oral traditions. But the difficulty is to know what is a genuine apostolic tradition intended for all ages. Any that can be proved to be such ought to be observed; any that cannot, ought to be rejected (
Rev 22:18). Those preserved in the written word alone can be proved to be such.
3 The Corinthian women, on the ground of the abolition of distinction of sexes in Christ, claimed equality with the male sex, and, overstepping the bounds of propriety, came forward to pray and prophesy without the customary head-covering of females. The Gospel, doubtless, did raise women from the degradation in which they had been sunk, especially in the East. Yet, while on a level with males as to the offer of, and standing in grace (
Gal 3:28), their subjection in point of order, modesty, and seemliness, is to be maintained. Paul reproves here their unseemliness as to dress: in
1Cor 14:34, as to the retiring modesty in public which becomes them. He grounds his reproof here on the subjection of woman to man in the order of creation.
the head--an appropriate expression, when he is about to treat of woman's appropriate headdress in public.
of every man . . . Christ-- (
Eph 5:23).
of . . . woman . . . man-- (
1Cor 11:8;
Gen 3:16;
1Tim 2:11-12;
1Pet 3:1,
1Pet 3:5-6).
head of Christ is God-- (
1Cor 3:23;
1Cor 15:27-28;
Luke 3:22,
Luke 3:38;
John 14:28;
John 20:17;
Eph 3:9). "Jesus, therefore, must be of the same essence as God: for, since the man is the head of the woman, and since the head is of the same essence as the body, and God is the head of the Son, it follows the Son is of the same essence as the Father" [CHRYSOSTOM]. "The woman is of the essence of the man, and not made by the man; so, too, the Son is not made by the Father, but of the essence of the Father" [THEODORET, t. 3, p. 171].
4 praying--in public (
1Cor 11:17).
prophesying--preaching in the Spirit (
1Cor 12:10).
having--that is, if he were to have: a supposed case to illustrate the impropriety in the woman's case. It was the Greek custom (and so that at Corinth) for men in worship to be uncovered; whereas the Jews wore the Talith, or veil, to show reverence before God, and their unworthiness to look on Him (
Isa 6:2); however, MAIMONIDES [Mishna] excepts cases where (as in Greece) the custom of the place was different.
dishonoureth his head--not as ALFORD, "Christ" (
1Cor 11:3); but literally, as "his head" is used in the beginning of the verse. He dishonoreth his head (the principal part of the body) by wearing a covering or veil, which is a mark of subjection, and which makes him look downwards instead of upwards to his Spiritual Head, Christ, to whom alone he owes subjection. Why, then, ought not man to wear the covering in token of his subjection to Christ, as the woman wears it in token of her subjection to man? "Because Christ is not seen: the man is seen; so the covering of him who is under Christ is not seen; of her who is under the man, is seen" [BENGEL]. (Compare
1Cor 11:7).
5 woman . . . prayeth . . . prophesieth--This instance of women speaking in public worship is an extraordinary case, and justified only by the miraculous gifts which such women possessed as their credentials; for instance, Anna the prophetess and Priscilla (so
Acts 2:18). The ordinary rule to them is: silence in public (
1Cor 14:34-35;
1Tim 2:11-12). Mental receptivity and activity in family life are recognized in Christianity, as most accordant with the destiny of woman. This passage does not necessarily sanction women speaking in public, even though possessing miraculous gifts; but simply records what took place at Corinth, without expressing an opinion on it, reserving the censure of it till
1Cor 14:34-35. Even those women endowed with prophecy were designed to exercise their gift, rather in other times and places, than the public congregation.
dishonoureth . . . head--in that she acts against the divine ordinance and the modest propriety that becomes her: in putting away the veil, she puts away the badge of her subjection to man, which is her true "honor"; for through him it connects her with Christ, the head of the man. Moreover, as the head-covering was the emblem of maiden modesty before man (
Gen 24:65), and conjugal chastity (
Gen 20:16); so, to uncover the head indicated withdrawal from the power of the husband, whence a suspected wife had her head uncovered by the priest (
Num 5:18). ALFORD takes "her head" to be man, her symbolical, not her literal head; but as it is literal in the former clause, it must be so in the latter one.
all one as if . . . shaven--As woman's hair is given her by nature, as her covering (
1Cor 11:15), to cut it off like a man, all admit, would be indecorous: therefore, to put away the head-covering, too, like a man, would be similarly indecorous. It is natural to her to have long hair for her covering: she ought, therefore, to add the other (the wearing of a head-covering) to show that she does of her own will that which nature itself teaches she ought to do, in token of her subjection to man.
6 A woman would not like to be "shorn" or (what is worse) "shaven"; but if she chooses to be uncovered (unveiled) in front, let her be so also behind, that is, "shorn."
a shame--an unbecoming thing (compare
1Cor 11:13-15). Thus the shaving of nuns is "a shame."
7 Argument, also, from man's more immediate relation to God, and the woman's to man.
he is . . . image . . . glory of God--being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (
Ps 8:4-
Ps 8:5; compare
2Cor 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare
Jas 3:9). But "image" alone is applied to the Son of God (
Col 1:15; compare
Heb 1:3). "Express image," Greek, "the impress." The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Creed].
woman . . . glory of . . . man--He does not say, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of God, as well as the man (
Gen 1:26-
Gen 1:27). But as the moon in relation to the sun (
Gen 37:9), so woman shines not so much with light direct from God, as with light derived from man, that is, in her order in creation; not that she does not in grace come individually into direct communion with God; but even here much of her knowledge is mediately given her through man, on whom she is naturally dependent.
8 is of . . . of--takes his being from ("out of") . . . from: referring to woman's original creation, "taken out of man" (compare
Gen 2:23). The woman was made by God mediately through the man, who was, as it were, a veil or medium placed between her and God, and therefore, should wear the veil or head-covering in public worship, in acknowledgement of this subordination to man in the order of creation. The man being made immediately by God as His glory, has no veil between himself and God [FABER STAPULENSIS in BENGEL].
9 Neither--rather, "For also"; Another argument: The immediate object of woman's creation. "The man was not created for the sake of the woman; but the woman for the sake of the man" (
Gen 2:18,
Gen 2:21-
Gen 2:22). Just as the Church, the bride, is made for Christ; and yet in both the natural and the spiritual creations, the bride, while made for the bridegroom, in fulfilling that end, attains her own true "glory," and brings "shame" and "dishonor" on herself by any departure from it (
1Cor 11:4,
1Cor 11:6).
10 power on her head--the kerchief: French couvre chef, head-covering, the emblem of "power on her head"; the sign of her being under man's power, and exercising delegated authority under him. Paul had before his mind the root-connection between the Hebrew terms for "veil" (radid), and "subjection" (radad).
because of the angels--who are present at our Christian assemblies (compare
Ps 138:1, "gods," that is, angels), and delight in the orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanor and dress of the latter being indicative of that inward humility which angels know to be most pleasing to their common Lord (
1Cor 4:9;
Eph 3:10;
Eccl 5:6). HAMMOND quotes CHRYSOSTOM, "Thou standest with angels; thou singest with them; thou hymnest with them; and yet dost thou stand laughing?" BENGEL explains, "As the angels are in relation to God, so the woman is in relation to man. God's face is uncovered; angels in His presence are veiled (
Isa 6:2). Man's face is uncovered; woman in His presence is to be veiled. For her not to be so, would, by its indecorousness, offend the angels (
Matt 18:10,
Matt 18:31). She, by her weakness, especially needs their ministry; she ought, therefore, to be the more careful not to offend them."
11 Yet neither sex is insulated and independent of the other in the Christian life [ALFORD]. The one needs the other in the sexual relation; and in respect to Christ ("in the Lord"), the man and the woman together (for neither can be dispensed with) realize the ideal of redeemed humanity represented by the bride, the Church.
12 As the woman was formed out of (from) the man, even so is man born by means of woman; but all things (including both man and woman) are from God as their source (
Rom 11:36;
2Cor 5:18). They depend mutually each on the other, and both on him.
13 Appeal to their own sense of decorum.
a woman . . . unto God--By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and angels [BENGEL].
14 The fact that nature has provided woman, and not man, with long hair, proves that man was designed to be uncovered, and woman covered. The Nazarite, however, wore long hair lawfully, as being part of a vow sanctioned by God (
Num 6:5). Compare as to Absalom,
2Sam 14:26, and
Acts 18:18.
15 her hair . . . for a covering--Not that she does not need additional covering. Nay, her long hair shows she ought to cover her head as much as possible. The will ought to accord with nature [BENGEL].
16 A summary close to the argument by appeal to the universal custom of the churches.
if any . . . seem--The Greek also means "thinks" (fit) (compare
Matt 3:9). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (
1Cor 1:20).
we--apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to TERTULLIAN [ESTIUS]. The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we--us" (
1Cor 4:9-10).
no such custom--as that of women praying uncovered. Not as CHRYSOSTOM, "that of being contentious." The Greek term implies a usage, rather than a mental habit (
John 18:39). The usage of true "churches (plural: not, as Rome uses it, 'the Church,' as an abstract entity; but 'the churches,' as a number of independent witnesses) of God" (the churches which God Himself recognizes), is a valid argument in the case of external rites, especially, negatively, for example, Such rites were not received among them, therefore, ought not to be admitted among us: but in questions of doctrine, or the essentials of worship, the argument is not valid [SCLATER] (
1Cor 7:17;
1Cor 14:33).
neither--nor yet. Catholic usage is not an infallible test of truth, but a general test of decency.
17 in this--which follows.
I declare--rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)."
that--inasmuch as; in that you, &c. Here he qualifies his praise (
1Cor 11:2). "I said that I praised you for keeping the ordinances delivered to you; but I must now give injunction in the name of the Lord, on a matter in which I praise you not; namely, as to the Lord's Supper (
1Cor 11:23;
1Cor 14:37).
not for the better--not so as to progress to what is better.
for the worse--so as to retrograde to what is worse. The result of such "coming together" must be "condemnation" (
1Cor 11:34).
18 first of all--In the first place. The "divisions" (Greek, "schisms") meant, are not merely those of opinion (
1Cor 1:10), but in outward acts at the love-feasts (Agapć), (
1Cor 11:21). He does not follow up the expression, "in the first place," by "in the second place." But though not expressed, a second abuse was in his mind when he said, "In the first place," namely, THE ABUSE OF SPIRITUAL GIFTS, which also created disorder in their assemblies [ALFORD], (
1Cor 12:1;
1Cor 14:23,
1Cor 14:26,
1Cor 14:33,
1Cor 14:40).
in the church--not the place of worship; for ISIDORE OF PELUSIUM denies that there were such places specially set apart for worship in the apostles' times [Epistle, 246.2]. But, "in the assembly" or "congregation"; in convocation for worship, where especially love, order, and harmony should prevail. The very ordinance instituted for uniting together believers in one body, was made an occasion of "divisions" (schisms).
partly--He hereby excepts the innocent. "I am unwilling to believe all I hear, but some I cannot help believing" [ALFORD]: while my love is unaffected by it [BENGEL].
19 heresies--Not merely "schisms" or "divisions" (
1Cor 11:18), which are "recent dissensions of the congregation through differences of opinion" [AUGUSTINE, Con. Crescon. Don. 2.7, quoted by TRENCH, Greek Synonyms of the New Testament], but also "heresies," that is, "schisms which have now become inveterate"; "Sects" [CAMPBELL, vol. 2, pp. 126, 127]: so
Acts 5:17;
Acts 15:5 translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words (
Matt 18:7;
Matt 24:10,
Matt 24:12;
Luke 17:1) foresees "there must be (come) also" matured separations, and established parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of both the godly and the ungodly, and to the discipline of the former for glory. "Heresies" had not yet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms. ST. AUGUSTINE'S rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in all things, charity."
that . . . approved may be made manifest--through the disapproved (reprobates) becoming manifested (
Luke 2:35;
1John 2:19).
20 When . . . therefore--Resuming the thread of discourse from
1Cor 11:18.
this is not to--rather, "there is no such thing as eating the LORD'S Supper"; it is not possible where each is greedily intent only on devouring "HIS OWN supper," and some are excluded altogether, not having been waited for (
1Cor 11:33), where some are "drunken," while others are "hungry" (
1Cor 11:21). The love-feast usually preceded the Lord's Supper (as eating the Passover came before the Lord's Supper at the first institution of the latter). It was a club-feast, where each brought his portion, and the rich, extra portions for the poor; from it the bread and wine were taken for the Eucharist; and it was at it that the excesses took place, which made a true celebration of the Lord's Supper during or after it, with true discernment of its solemnity, out of the question.
21 one taketh before other--the rich "before" the poor, who had no supper of their own. Instead of "tarrying for one another" (
1Cor 11:33); hence the precept (
1Cor 12:21,
1Cor 12:25).
his own supper--"His own" belly is his God (
Phil 3:19); "the Lord's Supper," the spiritual feast, never enters his thoughts.
drunken--The one has more than is good for him, the other less [BENGEL].
22 What!--Greek, "For."
houses--(compare
1Cor 11:34) --"at home." That is the place to satiate the appetite, not the assembly of the brethren [ALFORD].
despise ye the church of God--the congregation mostly composed of the poor, whom "God hath chosen," however ye show contempt for them (
Jas 2:5); compare "of God" here, marking the true honor of the Church.
shame them that have not--namely, houses to eat and drink in, and who, therefore, ought to have received their portion at the love-feasts from their wealthier brethren.
I praise you not--resuming the words (
1Cor 11:17).
23 His object is to show the unworthiness of such conduct from the dignity of the holy supper.
I--Emphatic in the Greek. It is not my own invention, but the Lord's institution.
received of the Lord--by immediate revelation (
Gal 1:12; compare
Acts 22:17-
Acts 22:18;
2Cor 12:1-4). The renewal of the institution of the Lord's Supper by special revelation to Paul enhances its solemnity. The similarity between Luke's and Paul's account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness.
night--the time fixed for the Passover (
Exod 12:6): though the time for the Lord's Supper is not fixed.
betrayed--With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.
24 brake--The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper."
my body . . . broken for you--"given" (
Luke 22:19) for you (Greek, "in your behalf"), and "broken," so as to be distributed among you. The oldest manuscripts omit "broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal "body" could not have been meant; for Christ was still sensibly present among His disciples when He said, "This is My body." They could only have understood Him symbolically and analogically: As this bread is to your bodily health, so My body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest manuscripts.
in remembrance of me--(See on
1Cor 11:25).
25 when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL].
the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter.
in my blood--ratified by MY blood: "not by the blood of goats and calves" (
Heb 9:12).
as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of.
in remembrance of me--Luke (
Luke 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (
1Cor 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (
Heb 10:1,
Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.
26 For--in proof that the Lord's Supper is "in remembrance" of Him.
show--announce publicly. The Greek does not mean to dramatically represent, but "ye publicly profess each of you, the Lord has died FOR ME" [WAHL]. This word, as "is" in Christ's institution (
1Cor 11:24-25), implies not literal presence, but a vivid realization, by faith, of Christ in the Lord's Supper, as a living person, not a mere abstract dogma, "bone of our bone, and flesh of our flesh" (
Eph 5:30; compare
Gen 2:23); and ourselves "members of His body, of His flesh, and of His bones," "our sinful bodies made clean by His body (once for all offered), and our souls washed through His most precious blood" [Church of England Prayer Book]. "Show," or "announce," is an expression applicable to new things; compare "show" as to the Passover (
Exod 13:8). So the Lord's death ought always to be fresh in our memory; compare in heaven,
Rev 5:6. That the Lord's Supper is in remembrance of Him, implies that He is bodily absent, though spiritually present, for we cannot be said to commemorate one absent. The fact that we not only show the Lord's death in the supper, but eat and drink the pledges of it, could only be understood by the Jews, accustomed to such feasts after propitiatory sacrifices, as implying our personal appropriation therein of the benefits of that death.
till he come--when there shall be no longer need of symbols of His body, the body itself being manifested. The Greek expresses the certainly of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The showbread, literally, "bread of the presence," was in the sanctuary, but not in the Holiest Place (
Heb 9:1-
Heb 9:8); so the Lord's Supper in heaven, the antitype to the Holiest Place, shall be superseded by Christ's own bodily presence; then the wine shall be drunk "anew" in the Father's kingdom, by Christ and His people together, of which heavenly banquet, the Lord's Supper is a spiritual foretaste and specimen (
Matt 26:29). Meantime, as the showbread was placed anew, every sabbath, on the table before the Lord (
Lev 24:5-
Lev 24:8); so the Lord's death was shown, or announced afresh at the Lord's table the first day of every week in the primitive Church. We are now "priests unto God" in the dispensation of Christ's spiritual presence, antitypical to the HOLY PLACE: the perfect and eternal dispensation, which shall not begin till Christ's coming, is antitypical to the HOLIEST PLACE, which Christ our High Priest alone in the flesh as yet has entered (
Heb 9:6-
Heb 9:7); but which, at His coming, we, too, who are believers, shall enter (
Rev 7:15;
Rev 21:22). The supper joins the two closing periods of the Old and the New dispensations. The first and second comings are considered as one coming, whence the expression is not "return," but "come" (compare, however,
John 14:3).
27 eat and drink--So one of the oldest manuscripts reads. But three or four equally old manuscripts, the Vulgate and CYPRIAN, read, "or." Romanists quote this reading in favor of communion in one kind. This consequence does not follow. Paul says, "Whosoever is guilty of unworthy conduct, either in eating the bread, or in drinking the cup, is guilty of the body and blood of Christ." Impropriety in only one of the two elements, vitiates true communion in both. Therefore, in the end of the verse, he says, not "body or blood," but "body and blood." Any who takes the bread without the wine, or the wine without the bread, "unworthily" communicates, and so "is guilty of Christ's body and blood"; for he disobeys Christ's express command to partake of both. If we do not partake of the sacramental symbol of the Lord's death worthily, we share in the guilt of that death. (Compare "crucify to themselves the Son of God afresh,"
Heb 6:6). Unworthiness in the person, is not what ought to exclude any, but unworthily communicating: However unworthy we be, if we examine ourselves so as to find that we penitently believe in Christ's Gospel, we may worthily communicate.
28 examine--Greek, "prove" or "test" his own state of mind in respect to Christ's death, and his capability of "discerning the Lord's body" (
1Cor 11:29,
1Cor 11:31). Not auricular confession to a priest, but self-examination is necessary.
so--after due self-examination.
of . . . of--In
1Cor 11:27, where the receiving was unworthily, the expression was, "eat this bread, drink . . . cup" without "of." Here the "of" implies due circumspection in communicating [BENGEL].
let him eat--His self-examination is not in order that he may stay away, but that he may eat, that is, communicate.
29 damnation--A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right translation is "judgment." The judgment is described (
1Cor 11:30-32) as temporal.
not discerning--not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body. Most of the oldest manuscripts omit "Lord's" (see
1Cor 11:27). Omitting also "unworthily," with most of the oldest manuscripts, we must translate, "He that eateth and drinketh, eateth and drinketh judgment to himself, IF he discern not the body" (
Heb 10:29). The Church is "the body of Christ" (
1Cor 12:27). The Lord's body is His literal body appreciated and discerned by the soul in the faithful receiving, and not present in the elements themselves.
30 weak . . . sickly--He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [TITTMANN, Greek Synonyms of the New Testament].
sleep--are being lulled in death: not a violent death; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brought to a right state on the sick bed (
1Cor 11:31).
31 if we would judge ourselves--Most of the oldest manuscripts, read "But," not "For." Translate also literally "If we duly judged ourselves, we should not be (or not have been) judged," that is, we should escape (or have escaped) our present judgments. In order to duly judge or "discern [appreciate] the Lord's body," we need to "duly judge ourselves." A prescient warning against the dogma of priestly absolution after full confession, as the necessary preliminary to receiving the Lord's Supper.
32 chastened-- (
Rev 3:19).
with the world--who, being bastards, are without chastening (
Heb 12:8).
33 tarry one for another--In contrast to
1Cor 11:21. The expression is not, "Give a share to one another," for all the viands brought to the feast were common property, and, therefore, they should "tarry" till all were met to partake together of the common feast of fellowship [THEOPHYLACT].
34 if any . . . hunger--so as not to be able to "tarry for others," let him take off the edge of his hunger at home [ALFORD] (
1Cor 11:22).
the rest--"the other questions you asked me as to the due celebration of the Lord's Supper." Not other questions in general; for he does subsequently set in order other general questions in this Epistle.
