1Ahmet mein Beispiel nach, wie auch ich das (Beispiel) Christi (nachahme). 1.Kor. 4,16; Phil. 3,17. 2ICH lobe euch aber, dass ihr in allen Dingen meiner gedenkt und die Überlieferungen, wie ich sie euch übergeben habe, festhaltet. 3Ich will aber dass ihr wisst, dass das Haupt jedes Mannes Christus ist, das Haupt der Frau1 aber der Mann, das Haupt Christi aber Gott. 1.Kor. 3,23; 1.Mo. 3,16; Eph. 5,23. 1) gemeint ist mit «Frau» in V. 3-15 nicht bloss die Ehefrau des betreffenden Mannes, sondern das ganze weibliche Geschlecht. 4Jeder Mann, der betet oder aus Eingebung redet und dabei (etwas) auf dem Haupt hat, entehrt sein Haupt. 5Jede Frau dagegen, die betet oder aus Eingebung redet mit unverhülltem Haupt, entehrt ihr Haupt; denn sie ist (dadurch) eins und dasselbe wie die Geschorene. 6Denn wenn eine Frau sich nicht verhüllt, so lasse sie sich auch das Haar abschneiden; wenn es aber für eine Frau schimpflich ist, sich das Haar abschneiden oder sich (kahl) scheren zu lassen, so verhülle sie sich! 7Denn ein Mann soll das Haupt nicht verhüllen, da er Abbild und Abglanz Gottes ist; die Frau aber ist Abglanz des Mannes. 1.Mo. 1,27; 2,22.23. 8Der Mann stammt ja nicht von der Frau, sondern die Frau vom Mann. 1.Tim. 2,13. 9Denn der Mann wurde (auch) nicht um der Frau willen erschaffen, sondern die Frau um des Mannes willen. 1.Mo. 2,18. 10Deshalb soll die Frau eine Macht1* auf dem Haupte haben um der Engel willen. 1.Mo. 6,2; 24,65. 1) gemeint ist: ein Zeichen der Macht des Mannes. Als solches galt der Schleier. 11Doch ist im Herrn weder die Frau ohne den Mann noch der Mann ohne die Frau. 12Denn wie die Frau vom Manne (stammt), so (ist) auch der Mann durch die Frau, alles aber (kommt) von Gott. 13Urteilet bei euch selbst: Geziemt es sich, dass eine Frau unverhüllt zu Gott betet? 14Und lehrt euch nicht die Natur selbst, dass, wenn ein Mann lange Haare trägt, es eine Schmach für ihn ist, 15wenn aber eine Frau lange Haare trägt, es eine Ehre für sie ist? Denn das lange Haar ist ihr statt eines Schleiers gegeben. 16Wenn aber jemand meint, er dürfe rechthaberisch sein - wir haben eine solche Gewohnheit (, dass Frauen unverschleiert in die Versammlung kommen,) nicht, auch nicht die Gemeinden Gottes. 1.Tim. 6,3-5. 17FOLGENDES aber gebiete ich, weil ich es nicht loben kann, dass es bei euren Zusammenkünften nicht besser, sondern schlimmer wird. 18Erstens nämlich höre ich, dass, wenn ihr in einer Gemeindeversammlung zusammenkommt, Spaltungen unter euch sind, und zum Teil glaube ich es; 1.Kor. 1,10-12; 3,3.4. 19denn es müssen auch Parteiungen unter euch sein, damit die Bewährten offenbar werden unter euch. Mt. 18,7; 1.Joh. 2,19. 20Wenn ihr nun an einem Ort zusammenkommt, so ist es nicht möglich, ein Mahl des Herrn zu essen; 21denn jeder nimmt beim Essen sein eignes Mahl vorweg, und der eine hungert, der andre ist betrunken. 22Habt ihr denn etwa nicht Häuser, um zu essen und zu trinken? Oder verachtet ihr die Gemeinde Gottes und bringt Beschämung über die, welche nichts haben? Was soll ich euch sagen? Soll ich euch loben? Hierin lobe ich nicht. Jak. 2,5.6. 23Denn ich habe vom Herrn her empfangen, was ich euch auch überliefert habe, dass der Herr Jesus in der Nacht, in der er verraten wurde, Brot genommen hat, Lk. 22,19.20. 24und als er das Dankgebet darüber gesprochen, hat er es gebrochen und gesagt: Das ist mein Leib für euch; -[Nehmet, esset! Das ist mein Leib, der für euch gebrochen wird.]1 - das tut zu meinem Gedächtnis! 1) minder gewichtige Textzeugen haben hier diese Worte (vgl. Mt. 26,26). 25Desgleichen auch den Kelch nach dem Essen, indem er sagte: Dieser Kelch ist der neue Bund in meinem Blute; das tut, sooft ihr (daraus) trinkt, zu meinem Gedächtnis! 26Denn sooft ihr dieses Brot esst und den Kelch trinkt, verkündigt ihr (damit) den Tod des Herrn, bis er kommt. Mt. 26,29. 27Wer daher in unwürdiger Weise das Brot isst oder den Kelch des Herrn trinkt, wird am Leib und am Blut des Herrn schuldig werden. 28Ein Mensch prüfe sich aber, und so esse er von dem Brot und trinke aus dem Kelch. 2.Kor. 13,5. 29Denn wer (davon) isst und trinkt, isst und trinkt sich selbst ein Gericht, wenn er den Leib (des Herrn) nicht (von gewöhnlicher Speise) unterscheidet. 1.Kor. 10,16.17. 30Deshalb sind unter euch viele Kranke und Schwache und ein gut Teil sind entschlafen. 31Wenn wir jedoch mit uns selbst ins Gericht gingen, würden wir nicht gerichtet. 32Indem wir aber gerichtet werden, werden wir vom Herrn gezüchtigt, damit wir nicht mit der Welt verurteilt werden. Hebr. 12,5.6; 1.Petr. 4,17. 33Darum, meine Brüder, wenn ihr zum Essen zusammenkommt, so wartet aufeinander! 34Hungert jemand, so esse er daheim, damit ihr nicht (euch) zum Gericht zusammenkommt. Das übrige aber werde ich anordnen, wenn ich komme. 1.Kor. 16,5.
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 (
Ρωμ. 15:3); but gave Himself, at the cost of laying aside His divine glory, and dying as man, for us (
Εφεσ. 5:2;
Φιλ. 2:4-
Φιλ. 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 (
1Κορ. 11:23;
1Κορ. 15:3;
2Θεσ. 2:15). The reference here is mainly to ceremonies: for in
1Κορ. 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 (
Αποκ. 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 (
Γαλ. 3:28), their subjection in point of order, modesty, and seemliness, is to be maintained. Paul reproves here their unseemliness as to dress: in
1Κορ. 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-- (
Εφεσ. 5:23).
of . . . woman . . . man-- (
1Κορ. 11:8;
Γέν. 3:16;
1Τιμ. 2:11-12;
1Πέτ. 3:1,
1Πέτ. 3:5-6).
head of Christ is God-- (
1Κορ. 3:23;
1Κορ. 15:27-28;
Λουκ. 3:22,
Λουκ. 3:38;
Ιωάν. 14:28;
Ιωάν. 20:17;
Εφεσ. 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 (
1Κορ. 11:17).
prophesying--preaching in the Spirit (
1Κορ. 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 (
Ησ. 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" (
1Κορ. 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
1Κορ. 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
Πράξ. 2:18). The ordinary rule to them is: silence in public (
1Κορ. 14:34-35;
1Τιμ. 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
1Κορ. 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 (
Γέν. 24:65), and conjugal chastity (
Γέν. 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 (
Αρ. 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 (
1Κορ. 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
1Κορ. 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 (
Ψαλ. 8:4-
Ψαλ. 8:5; compare
2Κορ. 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare
Ιακ. 3:9). But "image" alone is applied to the Son of God (
Κολ. 1:15; compare
Εβρ. 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 (
Γέν. 1:26-
Γέν. 1:27). But as the moon in relation to the sun (
Γέν. 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
Γέν. 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" (
Γέν. 2:18,
Γέν. 2:21-
Γέν. 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 (
1Κορ. 11:4,
1Κορ. 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
Ψαλ. 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 (
1Κορ. 4:9;
Εφεσ. 3:10;
Εκκλ. 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 (
Ησ. 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 (
Ματθ. 18:10,
Ματθ. 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 (
Ρωμ. 11:36;
2Κορ. 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 (
Αρ. 6:5). Compare as to Absalom,
2Σαμ. 14:26, and
Πράξ. 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
Ματθ. 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 (
1Κορ. 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" (
1Κορ. 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 (
Ιωάν. 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] (
1Κορ. 7:17;
1Κορ. 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 (
1Κορ. 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 (
1Κορ. 11:23;
1Κορ. 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" (
1Κορ. 11:34).
18 first of all--In the first place. The "divisions" (Greek, "schisms") meant, are not merely those of opinion (
1Κορ. 1:10), but in outward acts at the love-feasts (Agapć), (
1Κορ. 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], (
1Κορ. 12:1;
1Κορ. 14:23,
1Κορ. 14:26,
1Κορ. 14:33,
1Κορ. 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" (
1Κορ. 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
Πράξ. 5:17;
Πράξ. 15:5 translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words (
Ματθ. 18:7;
Ματθ. 24:10,
Ματθ. 24:12;
Λουκ. 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 (
Λουκ. 2:35;
1Ιωάν. 2:19).
20 When . . . therefore--Resuming the thread of discourse from
1Κορ. 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 (
1Κορ. 11:33), where some are "drunken," while others are "hungry" (
1Κορ. 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" (
1Κορ. 11:33); hence the precept (
1Κορ. 12:21,
1Κορ. 12:25).
his own supper--"His own" belly is his God (
Φιλ. 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
1Κορ. 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 (
Ιακ. 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 (
1Κορ. 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 (
Γαλ. 1:12; compare
Πράξ. 22:17-
Πράξ. 22:18;
2Κορ. 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 (
Έξ. 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" (
Λουκ. 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
1Κορ. 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" (
Εβρ. 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 (
Λουκ. 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (
1Κορ. 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (
Εβρ. 10:1,
Εβρ. 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 (
1Κορ. 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" (
Εφεσ. 5:30; compare
Γέν. 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 (
Έξ. 13:8). So the Lord's death ought always to be fresh in our memory; compare in heaven,
Αποκ. 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 (
Εβρ. 9:1-
Εβρ. 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 (
Ματθ. 26:29). Meantime, as the showbread was placed anew, every sabbath, on the table before the Lord (
Λευ. 24:5-
Λευ. 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 (
Εβρ. 9:6-
Εβρ. 9:7); but which, at His coming, we, too, who are believers, shall enter (
Αποκ. 7:15;
Αποκ. 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,
Ιωάν. 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,"
Εβρ. 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" (
1Κορ. 11:29,
1Κορ. 11:31). Not auricular confession to a priest, but self-examination is necessary.
so--after due self-examination.
of . . . of--In
1Κορ. 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 (
1Κορ. 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
1Κορ. 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" (
Εβρ. 10:29). The Church is "the body of Christ" (
1Κορ. 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 (
1Κορ. 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-- (
Αποκ. 3:19).
with the world--who, being bastards, are without chastening (
Εβρ. 12:8).
33 tarry one for another--In contrast to
1Κορ. 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] (
1Κορ. 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.