Chapter XXVII (continued, part 9)
89-28); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness, to them that are under the law. aa under the law—in
Our Life is Like unto a Race. 1 COEINTIIIAKS X. Jewish Sacraments Ti/pes of the Christian.
'obtain" Is full}/ obtain. It Is in vain to begin, unless we persevere to the end (Maltliew 10. 22; 24. IS; Keveliition 2.
your pi Ivlleges, lest ye be cast-aways. For the Israelites with all their privileges were most of them cast-aways through want of it. ignorant—with all your boasted "knowledge." our fatliers—The Jewish Church stands In the relation of parent to the Christian Cliurch. all Arrange as the Greek, "Our fathers were all under the cloud;" giving the "all" its proper emphasis. Not so much as one of so great a multitude was det.aiiied by force or disease (Psalm 105. 37). [Bengel.J Five times the "all" is repeated, in the enumeration of the five favours which God bestowed on Israel (v. 1-4). Five times, correspondingly, they sinned (v. 6-10). In contrast to the "all" stands " many (rather, 'the most') of them"
10). Tlie "so" expresses, Run with such persevera7tcc '.n the heavenly course, as "all" the runners exhibit in tlie eartlily "race" just spoken of: to the end that ye may attain the prize. ^5. strlveth— in wrestling : a slill more severe contest than tlie loot-race. Is tt-mperate—Ho Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," viz., to "gain the more" (ii.
28, 19). corruptible soon withering, as being only of fir leaves taken from the fir groves whicli surrounded the Isthmian race-course or stadium, incorruptible—(1 Peter
1. 4; 5. 1; Revelation 2. 10). "Crown" here is not that of a king (which is expressed by a dirterent Greek word, viz., "diadem"), but a tvreath or garland. 26. I—Return to his main subject, his own self-denial, and his motive iu it. run, not as uncertainly—not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But /, lor my part, iu
(v. 5). All of them had great privileges, yet most of them were cast-aways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning, ch. 9. 24, "They which run in a race, run all, but one receiveth the prize." under the cloud—were continually under the defence of the pillar of cloud, the symbol of the Divine presence (Exodus 13.21,22; Psalm 105.39; cf. Isaiah 4.5). passed through the sea—by God's miraculous interposition for them (Exodus 14. 29). 2. And—^nd so. [Bengel.] baptized unto Moses—the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (John 1. 17; Hebrews 3. 5, 6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him salely through the Red Sea ; therefore they are said to be " baptized unto" liim (Exodus 14.31). "Baptized" is here equivalent to "initiated :" it Is used Iu accommodation to St. Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There
all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, viz., to "gain the more." 1 know what I aim at, and how to aim at it. He wlio runs
witli aclear aim, looks straight forward to the goal, makes
it his sole aim, casts away every encumbrance (Hebrews
12. 1, 2), i.s indifferent to what the bystanders say, and sometimes even a fall only serves to rouse him tlie more. [Bengel. J not asone tliat beateth tlie air—instead ol beating the adversary. Alluding to the .Sciamachia or sparring in
the school in sham-flglit (cf. eh. 14. 9), wherein they struck out into the air as if at an Imaginary adversary. The real adversary is Satan acting on us tlirough tlie flesh. 27. Keep uixler lit., bruise the /ace under the eyes, so as to render it black and blue; so, to chastise in the most sensitive pari. Cf. " mortify the deeds of the body," Romans (j.
13; also 1 Peter 2. 11. It is not ascetic fasts or macerations
of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like I'aul, to lay ourselves out entirely for the great work, my body—the old man and the remainders of lust in my Hesli. "My body," so far as by the flesh it opposes the sjiiril [EsTiusJ (Cialatians 5. 17). Men may be severe to their bodies and yet indulge their lust. Ascetic " neglect of 1 he body" may be all the while a more subtile " satisfying of the flesh"
is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized. [Bengel.] OLSHAtrsEN understands "the cloud" and "the sea" as symbolizing the
Spirit and ivater respectively (John 3.5; Acts 10.44-47), Christ is the pillar-cloud that screens us from the heat of God's wrath. Christ as " the light of the world" is our "pillar of Are" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so
(C'olossiaiis 2. 23>. Unless the soul keep under the body, the body will get above the soul. Tlie body may be made a good servant, but is a bad master, bring it Into subjection—or bondage, as a slave or servant led away captive ; BO the Greek, preaclicd lit., heralded. He keeps up the Image from the races. The heralds summoned Ihe candidates for the foot-race into the race-course [Plai'O, Legg.
Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills ted
Israel, so Christ, when " it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of Inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future. 3. same spiritual meat—As the Israelites had the water from the rock, which answered Ui baptism, so tliey jart the mann.a whicdi corresponded to the other of the two Christian sacraments, the Lord's Supper. St. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired pro-
8. S3oJ, and placed the crowns on the brows of the conquerors, announcing their names. [Benoki^.J They probably proclaimed also the laws of tlie combat; answering to tht: 2>reaching o( the .apostles. [Alkokd.J The Christian herald is aiao combatant ; in which respect he is distinguished from the herald at the games, a cast-away failing shamefully of the prize myself, after I have called others to the contest. Ilejected by God, the Judge of the Christian race, notwithstanding my having, by my preacliiiig, led others to be accepted. Cf. the I'quivalent term, " reprobate," Jeremiah 6. 30; 2 Corinthians 13. (i. St. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labours for others, to make his own calling sure, much more Is the same needed by the Corinthians, Instead of their going, as
test against those who lower their dignity, or deny tiieir necessity." [Alfoiid.] Still he guards against the other extreme of tlilnking the mereexternal possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, St. Paul would have alluded to them, whereas he refers to only (he two. He does not mean by " the same" that the JsraeU/es and we Christia7is have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (cf. v. 17). It was " .•iptr-
they do, to the extreme limit of Christian liberty.
Ver. 1-33. I).vnoi:u of Fkllowsiiip with Idolatuy IVSTKATEI) IN TH IC IIlSTOUY OF ISllAKL: HUCJI Kp:LI,OW8UIF INCOMl'ATIIiLH WITH FELLOWSIIII' IN THE LoKll'S BuPi'Ku. KvicN Lawful thin(;.s aue to iik fokisokne, BO AS not to Hukt Weak BketiiiieN. 1. Moreover —The oldest M.SS. read "Foil." Thus the coniiecliou With the foregoing chapter is expressed. Ye need to ex-
iltnil meat" or food ; because given by the power of God's spirit, not by human labour. [CJkotius and Ai.fokd.] Galatians 4. 29, "born after the Spirit," i. p., supernaturally. Psalm 78.21, "corn of heaven" (Psalm 10.5.40). Rather, "spiritual" in its /.i/pi'caJ signlllcation, Clirist, tlie true Bread of heaven, being signllled (John 0. 32). Not that tlie Israelites clearly understood the signification;
l)ut believers among them would feel that iu the typ«
e^'cise self-denying wutclifulness noiwlthstandiug all 280
The Jews' Punishments our Examples. 1 CORINTIxIANS X. We mu3l Avoid Idolatry,
—So the oldest versions, Irenseus (264), nod good MSS. read Some of the oldest MSS. read " Lord ;" and one MS. only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (i'. 4), so it is natural that He should ho luenlioiied here in one of tlie five corresponding sins of that people. In Numbers 21.5 it is "spake against <iod" (wlience probably arose the alteration in the one MS., 1 Corintliians 10.
something more was meant; and their Implicit and reverent, though indistinct, faith was counted to them tor
justification, of wliich the manna was a kind of sacramental seal. "They are not to be heard wliith feign that the old fathers did look only for transitory promises''
(Arllole vii. Church of England), as a[)peans from tliis
J assage (cf. Hebrews 4. 2). *. drink—(Kxodus 17.6.) In Numbers 20. K, "the beasts" alsoare mentioned as li.iving diunk. The literal water typified "spiritual drinl;," and
9, "God," to liarmonize it with Nuinliers 21. 5). As eilher "Christ" or "Lord" is tlie genuine reading "Chiist" must be "God." Cf. " Why do ye tempt tlie Lord ? ' Exodus 17. 2, 7. Cf. Romans 14. 11, with Isaiali 45. 22, 23. Israel's discontented complainings were temptiiigs of Clirist especially, the "Angel" of the covenant (Exodus
Is tlierefore so called, spiritual Rock tliHt followed them— rather, " accompamed them."' Not the literal rock
(or its water) "followed" them, as Ai^B'ord explains, as
if St. Paul sanctioned the Jews' tradition (Rabbi Solomon on Numbers 20. 2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (cf. Deuteronomy 9. 21). But Clirist, the "Spiritual K<x;k" (Psalm 78. 20, 35; Deuteronomy 32. 4, 15, IS, 30, 31, 37; Isaiah 28. 10; 1 Peter 2. 6), accompanied them (Exodus 33.
2:!. '20, 21 ; 32. 31 ; Isaiah 63. 9). Tliough they drank of " that Rock . . . Clirist" {v. 4), they yet comiilaiued for want of water (Exodus 17. 2. 7). Though also eating the same spiritual meat (Christ, "the true manna, " "tlie bread of
life"), they yet murmured, " Our soul ioatiieth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (cf. John 8. 56; Hebrews '1. 26). The Greek I'or "tempt" means, tempt or try, so as to wew out the long-sutrering of Christ (cf. Psalm 95. 8.9; Numbers
15). . " Followed" implies His, attending on them to minister
to them; thus, though mostly going licj'ore tliem. He, when occasion required it, followed "behind" (Exodus
14. 19). He satisfied all alike as to their bodily thirst whenever they needed It; as on three occasions is expressly recorded (Exodus 15. 24, 25; 17. (i ; Nuiubers 20. S); and this drink for the body sj-mbolized the spiritual drink fi om the Spiritual Rock (cf. John 4. 13, 14; see Note,
14. 22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their know:edge. 10. someoftltem . . . murmured—upon the death of Korah and his company, who themsel'^es were murmurers (Numbers 16. 11, 49). Their murmuiv against Moses and Aaron were virtually murmurs again-it God (cf. Exodus
V. 3). 5. But—Though they had so many tokens of God's presence, uiajiy of them—rather, "tlie majority of tliem;" " the whole part." All except Joshua and Caleb of the first generation, not—in tlie Greek emphatically standing in llie beginning of the sentence : "Not,"asone might have naturally expected, "with tlxe more part them was," <fcc. God—whose judgment alone is valid, for—the event showed, they had not pleased God. overthrown lit., strewn in heaps. In the ivUtlerness—far from the land of promise. 6. were— G'i«'A, "came to pcuss
16. 8, 10). St. Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ, destroyed
14,700 perished, the destroyer—the same destroying angel sent by God as In Exodus 12. 23, and 2 .Samuel 21. 16. 11. Kow . . . these tilings . . . ensamples—resuniingtlio thread of v. 0. The oldest MSS. read, "by way of example." the ends of the world lit., "of the ages;" the New Testament dispensation in its successive phases {plural, " ends"; being the winding up of all former "ages." No new dispensation shall appear till (Jhrist comes aa Avenger and Judge; till then the " ends" being many in elude various successive periods (cf. Hebrews 9. 26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, St. Paul implies, to
as." our examples—samples to us of what will befall us,
if we also with all our privileges walk carelessly, lust— the fountain of all the four other offences enumerated, and therefore put first (James 1. 14, 15; cf. Psalm loti. 14). A particular case of lust was tliat after flesh, when iluy pined for the fish, leeks, &c., of Egypt, whicli they had
left (Numbers 11. 4, 33, 34). These are included in tlie "evil things," not that they are so in themselves, but
the}' became so to the Israelites when the.y lusted after what God withheld, and were discontented with wliat God provided. 7. Idolaters—A case in point. As the
tlie Corinthians, which they incur if they fall short of
tlieir privileges. 1^. thlnketh he standeth—stands and thinks tliat he stands [Bengel]; t. e., stands " by faitli" "well pleasing" to God : in contrast to i-. 5, " with many of them God was not well pleased" (Romans 11. 20). fall —from his place in the Church of God (cf. v. 8, "fell"). Both temporally and spiritually (Romans 14. 4). Our security, so far as relates to God, consists in faith ; so far as relates to ourselves, it consists in fear. 13. Consolation
Israelites sat down (a deliberate act), ute and drank at llie
idol feast to tlie calves in Horeb, so the Corintliians were in danger of idolatry by a like act, tliough not professedly worshipping an idol as the Israelites (ch. 8. 10, 11; 10. 14,
20, 21 ; Exodus .32. C). He passes here from the first to pie second person, as they alone (not he also) were in danger of idolatry, &c. He resumes tlie first person appropriately at the IGth verse, some—The multitude loliow tlie
letid of some bad men. play—with lascivious dancing,
to them, under tlieir temptation; it is none but sucli as is " common to man," or " such u« man can bear," " adapted to man's powers of endurance." [Waiil.] faithful— (Psalm 125.3; Isaiah 27.3.8; Revelation 3.10.) "God is
Biugiiig, and drumming round the calf (cf. " rejoiced," Acts 7. 41). 8. fornication— Fornication was generally, as in this case ^Numbels 25.), associated at the idol feasts with spiritual forfiication, i. e., idolatry. This all applied
faitliful" to the covenant whicli He made with you in calling you (1 Thessalonians 5. '24). To be led into tempta-
to the Corinthians (ch. 5. 1, 9; B. 9, 15, IS; ch. 8. 10). Balaam tempted Israel to both sins witli Midian (Kevelation 2. H).
tion is distinct from running into it, wliich would be "tempting God" (t). 9; Mattliew 4.7). way to escape (Jeremiah 29. 11; 2 Peter 2. 9.) The Greek is, "the way of escape;" the appropriate way of escape in eacli particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (James 1.
Cf. ch. 8. 7, 9, "stumbling-block," "eat . . . tiling oflered unto . . . idol." three and twenty thousand—in Numbers 25.9" twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of thesuliiject malter and thought, tliau against verbal inspiration. Tile solution is: Moses in Numbers includes all who died " in the plague;" St. Paul, all wlio died " in one day :" 1000 more may have fell next day. [Kino, liiblical
2-4, 1'2). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people, to bear it— O^iee^, tn hear up under it, or against it. Not, He will takeitawaj (2 Corinthians 12. 7-9). 14. Resuming the argument, u. 7 ; ch 8.9,
Cyclopuedia.] Or, the real number may have been between Za.OOUand 24,i;00; say 2:1,500, or 2:1,600; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numliers near the exact one, and the other writer the other. [Hk.noei..] Whichever be the true way of reconciling the seeming discrepant statements, at least the ways gi' en above prove they are not really Irreconcilable. 9. ten pt Christ
10. flee—do not tamper with it by doubtful acts, sucli as eating idol meats on tlie plea of Clirislian liberty. The only safety is in wholly sliunning whatever borders on idolatry (2 Corinthians 6. 16, 17). The Holy Spirit herein
ahso prescienlly warned tlie Churcli against tlie Idolatry, subsequeutl} transferred from the idol feast to the Lord's
We miiat Avoia fdolatry, 1 CORINTHIANS X. and not Pollute the XorcTs TuMe.
order. Supply "lYaj/;") " But (I say) that the things which the Gentiles sacrifice, they sacrifice to devils" (demons). St. Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are orare not conscious of it (Deuteronomy 32. 17; Leviticus 17. 7; 2 Chronicles U. 15 ; Psalm 106. 37 ; Revelation 9. 20). " Devil " is in the Greek restricted to Satan, "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (cf. the English word " panic," from Pan, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now) ; just as fear is the spirit of Satan and his demons (James 2. 19). I would not that ye . . . have fellowship with devils—by partaking of idol feasts (ch. 8.
Supper Itself, in the figment of tra".y>K<tantlatlon. 15. Appeal to theirown powers of judgment lo weigh the force of the argument that follows: viz., ;'-«tas the partaking of the Lortrs Supper involves a partaking of the Lord himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use. but its abuse. We should the more take pains in searching the iniallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (Acts 17. 11). If St. Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so. " To wise men," refers with a mixture of irony to the Corinthian boast of "wisdom" (ch. 4. 40; 2 Corinthians 11. 19). Here you have an opportunity of exercising your "wisdom" in judging "what I sa.v." 16. Tlie cup of blessing—Answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Matthew 26. 27
10). 31. I'e cannot, &c.—really and spiritually; though ye may outwardly (1 Kings 18. 21). cup of devils—in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol, the Lord's table—The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (cf. Malachi 1. 7, "altar . . table of the Lord "), and the heathen idol feasts to theii idolatrous .sacrifices (Isaiah 65. 11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jew's sacrifice was but a shadow of the substance which was to come. Our one saci-ifice of Christ la the only substantial reality; therefore, whilst the par taker of tlie Jew's sacrificial feast partook rather " of the altar "(v. 18) than of God manifested fully, and theheathet idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion
Luke 22.17,20). we I>less—"we," not merely ministers, but also the congregation. The minister " blesses" (t. e., consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is thecorporate act of the whole Church. The act of ^oin^ blessing by him and them (not " the cup"
itself, which, as also " tlie bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, i. e., the joint participation "of the blood of Christ." Cf. v. 18, "They who eat . . . are partakers" (joint communicants), &c. "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Ephesiaiis
of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity. 2^. Do we provoke the Lord to jealousy 1—by dividing our fellowship between Him and idols (Ezekiel 20. 39). Is it onr wish to provoke Him toassertHis power ? Deuteronomy
5. 30, 32), and of the benefits of His sacrifice on the cross
(cf. V. 18). In contrast to tliis is to have "fellowship with dev lis" {v. 20). Ai.FORD explains, "The cup ... is the fjoint] participation (i. e., that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (John 6. 53-57). It is not said, "The cup ... is the blood," or "the bread ... is the body," but "is the communion (joint-participation) of the blood . . . body." If the bread be changed into the literal body of Christ, where Is the sign of the .sacrament ? Romanists eat Christ " in remembrance of Himself." Todrink literal blood would nave been an abomination to Jews, wliich the first Christians were (Leviticus 17. 11, 12). Breaking the bread was Dart of the act of consecrating it, for thus was represented the crucifixion of Christ's body (1 CorinthUins 11. 24). The distinct specification of the bread and the wine disproves the Romish doctrine of conconiilancy, and exclusion of the laity from tlie cup. IT. one brenci — rather, " loa,f." One loaf alone .seems to liave been used in eacli celebra-
32. 21, is before the apostle's mind [Alford] (Exodus20. 5). are we stronger I—that we can risk a contest with Him. 23. All things are lawfiU for me, &c.—Recurring to the Corinthian plea (ch. 6. 1'2), he repeats his qualification of
it. The oldest MSS. omit both times " for me." edify not —tend not to build up the spiritual temple, the Church, In faith and love. St. Paul does not appeal to the apostolic decision (Acts 15.), which seems to have been not so, much regarded outside of Palestine, but rather to the broad principle of true Christian fieedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (ch. 6. 12). Their use ot non-use is to be regulated by regard to edification. 24. (Ver 33; ch. 13. 5; Romans 15. 1,2.) 25. shambles—butchers stalls; the flesh-market, asking no question—whether
tion, artci one bo«ly—Omit "and ;"" one loaf (that is), one body." " Wc, the many {viz., believers assembled ; so the Greek), are one bread (by our partaking of the same loaf, whlcli becomes assimilated to tlie substance of all our bodies; and so we become), one body" (with Christ, and so with one anotlicr). we . . . all— Greek, " tlie whole of us."
It has been offered to an Idol or not. for conscience' sake —If on asking you should hear it had been ofl'ered to idols, a scruple would arise in your con.sclence which was need-
less, and never would have arisen had you asked noquestions. 26. The ground on which such eating without questioning is justified is, tlie earth and all its contents ("the fulness thereof," Psalm 20.1; 50.12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to ba eaten (Romans 14. 14, 20; 1 Timothy 4. 4, 5; cf. Acts 10. 15). 27. ye be disposed to go—tacitly implying, they would be as well not to go, but .vet not forbidding them to go
18. Israel after the flesh— the literal, as distinguished from the spiritual, Israel (Romans 2. 29; 4. 1 ; 9. 3; Oalatians
4. 29). partakers of the altar—and so of God, whose is the altar ; they have fellowship in God and Ills worship, of which the altar Is the symbol. 19,^0. What say I then 1 -The Inference tnight be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating
{v. 9). [Gkotius.] The feast is not an Idol feast, but a general entertainment, at which, however, there might be meat that had been offered to an idol, for conscience' sake—See Note, v. 25. 28. if any man—a wealc Christian at table, wishing to warn his brother. oflTered In saerifloc-nnto Idols—The oldest MSS. omit "unto idols." At a heathen s taole the expression, od'euslve to him.
idol meats tlioy had fellowship with the god. This verse guards against such an inference: " Wliat would I say then ? that a tiling sacrificed to an idol is any real thing
(in the sense ihiit the heathen regard it), or that an idol i» any real thing 7" (The oldest HHfi. read the words in tins 28£
Censure of Disorders in the 1 COKINXniANS XI, Public Assemblies and Love-Feast!,.
ten 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 tiie customary headcovering of females. The Gospel, doubtless, did raise women from the degradation in which they had been sunk, especially in the East. Yet, whilst on a level with males as to the offer of, and standing in grace (Galatians 8.
woul<1 naturally be avoided, for consclonce' sake—not
to cause a sluuibling-block to the conscience of thy weak brotlicr (ch. 8. 10-12). for the enrtli Is the Lord's, &c —Not in the oldest MSS. 39. Conscience ... of the other—tlie weak brother introduced in v. 28. for why Is my liberty judged of another man's conscience!—St. Paul passes to the first person, to teach his converts by
putting himself as it were In their position. Tlie Greek terms for " the other " and " another " are distinct. " The
28), their subjection in point of order, modesty, and seemli-
other" is the one with whom St. Paul's and his Corinthian
ness, is to be maintained. St. Paul reproves here their unseemliness as to dress: in ch. 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 head-
converts' concern is; "another" is any other with ivhom he and they have no concern. If a guest know the meat to be
idol meat whilst I know it not, I have "liberty" to eat without being condemned by his "conscience." [Grotius.] Thus tlie " for," &c., is an argument for v. 27, " Eat, asking no questions." Or, " Why should I give occasion by the
dress in public, of every man . . . Chrl.st—(Ephesians 5.
rash use of my liberty that another should condemn it
23.) of . . . woman . . . man—
[ESTius], or that my liberty should cause the destruction
V. 8 ; Genesis 3. IB ; 1 Timothy 2. 11, 12; 1 Peter 3. 1, 5, 6.) head of Christ Is God—
of my weak brother?" [Menochius.] Or, the words are
(Ch. 3. 23 ; 15. 27, 28 ; Luke 3. 2*2, 38 ; John 14. 28 ; 20. 17 ; Ephesians 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
those of the Corinthian objector (perhaps used in their
letter, and so quoted by St. Paul), " Wliy is iny liberty judged by another's conscience?" why should not I be judged only by ray own, and have liberty to do whatever
is the head of the Son, It follows the Son Is of the same essence as the Father." [S. Chrysostom.] "The woman
it sanctions? St. Paul replies in v.il. Your doing so ought always to be limited by regard to what most tends " to the glory of God." [Vatablus, Conybeake and How-
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 (v. 17). prophesying—preaching in tlie Spirit (ch. 12. 10). having—t. e., if he were to have: a supposed case to illustrate the Impropriety in thewoman's case. It was the Greek custom (and so that at Corinth) for men in worship to be uncovered ; whereas the Jews woi'e the Talith, or veil, to show reverence before God, and their unworthiness to look on him (Isaiah 6.2); however, Maimonides (Mishna) excepts cases where [as iu Greece] the custom of the place was different, dislionoureth his head—not as Alford, "Christ" (d. 3): but literally, as "his head" is used in the beginning of the verse. Ue dislionoureth his head (tlie 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 tlie covering of him who is under Christ is not seen ; of her who
60N.] The first explanation is simplest; the "for," &c., in
It refers to " not thine own " (t. e., " not my own," in St.
Paul's change to the first person) ; I am to abstain only in the case of liability to offend another's conscience ; in cases where my otvn has no scruple, I am not bound, in God's Judgment, by any other conscience than my own. 30. For
—The oldest MSS. omit "for." by grace—rather, thank-
fully." [Alford.] I ... be partaker-1 partake of the food set before me. evil spoken of—by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes, give thanks which consecrates all the Christian's acts (Romans 14. 6;
1 Timothy 4. 3, 4). 31. Contrast Zeehariah 7. 6; the picture of worldly men. The godly may "eat and drink," and it
shall be well with him (Jeremiah 22. 15, 16). to the glory of God—(Colossiaiis 3. 17 ; 1 Peter 4. 11)—which involves our having regard to the edification of our neighbour. 3iJ. Give none offence—in things indifferent (ch. 8. 13; Romans 14. 13 ; 2 Corinthians 6. 3) ; for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offence may be the result (ch. 1. 23). Giving offence is unnecessary, if our own spirit cause it ; necessary,
is under the man, is seen." [Bengel.] (Cf. v.7 ) 5; woman . . . prayeth . . . prophesleth— 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.
If It be caused by the truth. 33. I please—I try to please
(ch. 9. 19, 22; Romans 15. 2). not seeking mine own {v.
24). many—rather as Greek, "the many."
18). The ordinary rule to them is, silence in public (ch.
14. 34, 35; 1 Timothy 2.11,12). Mental receptivity and activity in family life are recognized in Christianity, a« most accordant with the destiny of woman. This pas sage does not necessarily sanction women speiUiing 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
Ver. 1-34. Censure on Disorders in their Assemblies : Their Women not beinq Veiled, and Abuses AT THE Love-Feasts, l. Rather belonging to the end of cb. 10, than to this chapter, followers—GreeA, " imitators." of Chrlst^who did not please Himself (Romans
15.3); but gave Himself, at the cost of laying aside His Divine glory, and dying as man, for us (Ephesians 5. 2; Phllipplans 2. 4, 5). We are to follow Christ first, and earthly teachers only so far as they follow Christ, a. Here the chapter ought to begin, ye remember me In all things—In your general practice, though in the par-
cli. 14. 34, .3.5. Even those women endowed wltli prophecy were designed to exercise their gift, rather in other times and places, than the public congregation, difthouonreth
. . . 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 "honour;" 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 (Genesis 24. 65), and conjugal chastity (Genesis 20. 16); so, to vneover: the head indicated withdrawal from the power of the husband, wlieuce a suspected wife had her headi uncovered by the priest (Numbers 5. 18). Alford tak<?s "her liead" to be man, her symbolical, not her literal head; but as it Is literal In the former clause, It nuistb? so In 'th» latter one. hU 288
ficutor instances which follow ye fail, ordinancesOj-ee*, " traditions," <. e., apostolic directions given byword of month or in writing (u. 23; ch. 15. 3; 2 Thessalonlans 2. 15). The reference here is mainly to ceremonies : for in v. 23, as to the Lord's Supper, which is not a mere ceremony, he Bays, not merely " I delivered unto you," but also, " I reoelved of the Lord:" here he says only "I delivered to yon." 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 Buch ought to be observed ; any that cannot, ought to l)e r^ected (Revelation 22. 18) Those preserved In the wrlt65
I\ule» for Divine Worship. 1 CORI>"TriIANS XI. Women's Veilinij in Ihe'Cont/reffation,
oiic as if . . . shaven—As woman's hair Is given '^kt by naturo, as her covering {v. In), to cut it oil" !il;e a man, all admit, woukl be indecorous: therefore, to put a\va» the liead-covering, too, like a man, would be .similarly indecorous. It is natural to her to have long hair lor 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,
the more careful not to ofTend them." 11. Yet neithej sex is insulated and independent of the other in the Christian life. [Alford.] The oneneeds tlie other in the sexual relation; and in respect to Clirist (" in tlie Lord"), the man and the woman together (for neither can be dispensed witli) realize the ideal of redeemed humanity represented by the bride, the Church. X-i. As the woman was tormed out of (from) the man, even so is man born by means of woman ; but all things (including both man aud v/oman) are from Gcxl as their source (Romans 11. 36; 2Corinthians 5. IS). They depend mutually each on the other, and both on him. 13. Appeal to tlieir own sense of decorum, a woman . . . unto G<mI—By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and nngeU
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, i. e., "shorn." a shame—an unbecoming thing (cf. u. l:i-15). Thus the shaving of nuns
is "a shame.'' 7-9, Argument, also, from man s more immediate relation to God, and the woman's to man. man . . . image . . . glory of God—being created in God's "image," first and directly: the woman, subse-
[Be>'gei..] 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 Naza-
quently, 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 (Psalm
rite, however, wore long hair lawfully, as being part of a vow sanctioned by God (Numbers 6. 5). Cf. as to Absalom, 2 Samuel 14. '26, and Acts 18. 18. 15. her hair . . . for a covering—Not that she does not need additional covering. Nay, lier long hair shows she ought to cover her head as much as possible. Tlie will ought to accord with nature. [Bengel.1 16. A summary close to the .irgument by appeal to the universal custom of the churches. If any . . seem—the Greek also means " tltinks" (tit) (cf. Matthew 3.
8.4,5; cf. 2 Corinthians 8. 23). Man is declared in Scripture to be both the " image," and in the " likeness," of God (cf. James 3.9). But "image" alone is applied to the Son of God (Colossians 1. 15; cf. Hebrews 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 Ckeed.] woman . . . glory of . . . man—He does not sa.v, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of Gorf, as well as the man (Genesis 1.26, 27). But as the moon in relation to the Bun (Genesis 37.9), so woman shines not so much with light direct from God, as with light derived from man,
9). If any man chooses {atMl after all mj' arguments) to bo contentions. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (c'n. 1. 20). we—apostles: or we of tlie Jewish nation, from whom ye have received tlie Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to TertuUian. [EsTius.] The former explanation is best, as the Jews are not referred toin the context: but he often refers to himself and his fellow-apostles, by the expression, " we—us" (ch. 4. 9, 10; 5, 6). no such custom—as that of women praying uncovered. Not as ChuysOSTOM, <Sic., "that of being contentious." The Greek term implies a icsage, rather than a mental ?tabit (John 18.39). The usage of true "churches (plural: not, as Konie uses
i. e., in her order in creation; not that she does not in grace come individually into riireci communion witli 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"
(cf. Genesis 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 acknowledgment of this subordination to man in the order
it, 'the Church," as an abstract entity; but 'the chure/ien, 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, e.g.. 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 [SCLATEUj (ch. 7. 17 ; 14. 33). neiilier—nor yet. Catholic usage is not an infallible test of Irnth, but a general test
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 vdso;" Another argament: The immediate object of woman'
creation. "The man wa.s not created for the .sake of the woman ; but the woman for the sake of l\ie man" (Gene-
sis 2. 18, 21, 22). Just as the Church, the bride, is made for Christ; and yet in both the natural and the spiritual creations, the bride, whilst made for the bridegroom, in ful-
ci decency. 17. in this—which follows. I declare—rather, "I enjoin:" as the Greek Is always so used. The oldest MSS. read "This I enjoin (you) not praising (you)". tltatr—inasmnch as: in that you, &c. Here lie qualities his praise (w. 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, viz., as to the Lord's Supper (r. 23; ch. 14.
filling that end, attains her own true " glory," and brings "shame" and "dishonour" on herself by any departqre
fioin it(v. 4, 6). 10. power on her head — the kerchief: Fl'ench " cou vre-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. St. Paul
liad before his mind the root-connection between the He-
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 togetlier'' must be "condemnation" (t;.34). 18. first of all—In the first place. The "divisions" {Greek, schisms) meant, are not merely those of opinion (ch. 1. 10), but In outward acts at the love-
hretv terms for "veil" (Hadid), and subjection (Radad). because of the angels—who are present at our Christian assemblies (cf. Psalm 138. 1, "gods," i. e., angels), and delight in the orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanour and dress of the latter being indicative of
feasts (AgapiB) (v. 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 mijid when he said, " In the first place," viz., the abuse of SPIRITUAL GIFTS, which also Created disorder in their assem-
tliat inward humility which angels know to be most pleasing to their common Lord (ch.4. 9; Kphesians 3. 10; Eccleslastes 5. 0). HAMMOND quotes Chrysostom, "Thou etandest with angels; thou singest with them; thou liymnest with them ; and yet dost thou stand laughing?" Benoei. explains, "As the angels are in relation to God, Ko the woman is In relation to man. God's face is uncovered ; angels in his presence are veiled (Isaiah 6.2). Man's lace is uncovered ; woman in his presence is to be veiled. For her not to be sq, would, oy its Indecorousness, oll'end the angels (Matt hew 18.10, 31). She. by her weakness, es-
blies [Al.FOHD] (ch. 12. 1, Ac. ; 14. 23, 2fi, Sit, 40). in the Church—not the place of worship; for Isidore of Peluslum 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, wliere especially love, order, and harmony should prevail. The very ordinance Instituted for uniting together believers in one bodj', was made an
l^ociiilly needs tholr luiaaliitry ; she ought, therefore, to be 284
1 CORINTHIANS XI.
Mode of Celebrating the Lord's Supper.
i^iU Inslrueleth the Corinthians as to the
Ing before other his own supper." my body . . . broken for you—"Given" (Luke 2*2. 19) for you (Greek, in your be-
occasion of "divisions" (schismx). par«ly — He hereby excepts the Innocent. "I am unwilling to believe all I
half), and "broken," so as to be distributed among jou The oldest MSS. omit " broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal " liody" could not have been meant; for Christ was still sensiljly present among his disciples when he said, "Tliis is my body." Tiiey could only have understood Him symljolIcally 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 MSS. 25. when he had supped Greek, " al-
hear, but some I cannot help believing" [Alpord]: whilst my love is unaffected by it. [Bknoei..] 19. heresles—Not merely " schisms" or "divisions" (v. IS), which
are "recent dissensions of the congregation through
differences of opinion" [Augustine, Con. Crescoii. Don.
2. 7, quoted by French Sj^nonyms, New Testiiment], but also " heresies," I. e., "schisms whicli have now become inveterate:" "Sects" [Campbell, vol. 2, p. 126, 127]: so Acts 5. 17; 15. 5, translate the same Greek. .\t present there were dissensions at the love-feasts; but St. Paul, remembering .lesus' words (Mattliew 18. 7; 2). 10, 12; Luke
ter the eating of supper," viz., the Passover supper whicli 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 win is written and sealed, making over to you all blessings here and hereafter. Jn my blood—rat i fled by MY blood: "not by the blood of goats and calves" (Hebrews 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—St. Luke expresses this, which is understood by St. Matthew and St. Mark. St. Paul twice records it as suiting his purpose. The old sacrifices brought sin-s continually to remembrance (Hebrews 10. 1,
17. 1). foresees "there must be (come) also" matured sepa-
ralion.1, and establi-.^hed parties in secession, as separat-
ists. The "must be" arises from sin in professors neces-
sarily bearing its natural fruits: these are overruled by God to the probation of character of l)olh tlie godly and the ung<>dly,and to the discipline of the former for glory. "Heresies" had notyet 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, lib-
erty; in essentials, unity; in ail things, cliarity." that
, . . approve*! maybe made manifest—through the (feapproved (reproliates) l)ecoming manifested (Luke 2. 35;
1 .John 2. 19). ao. When . . . therefore—Resuming the thread of discourse from t'. 18. this U not to — rather, "there is no such thing as eating the Lord's Supper;" it
3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins. 3G. 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.J This word, as " is" in Christ's institution {v. 24,
i» tiot possil/le v!l\ete each is greedily intent only on devouring " HIS ows supper," and some are excluded altogether, not having been waited for (v. 33 1, where some are "drunken," whilst others are " hungry" (v. 21). The love-
feast usually preceded the Lord's Supper (as eating the Passover came before tlie 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 ques-
2.)), implies not literal presence, but a vivid realization, hy
faith, of Christ in the Lord's Supper, as a living persor not a mere abstract dogma, " bone of our bone, and flesh of our flesli" (Ephesians 5. 30; cf. Genesis 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 Jiook.] "Show," or "announce," is an expression applicable to ncM) things; cf. "show" as to the Passover, Exodus 13. 8. So the Lord's death ought always to be fresh in our memory; cf. in heaven. Revelations. 6. That the Lord's Supper is in re?rteTO&rance of Him, implies that he is bodily absent, tiiough spiritually present, for w^e 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 bene-
tion. 21. one taketh before otiier—Tlie ricli "Ijefore" the poor, wlio had no supper of their own. Instead of " tarrying for one another" (v. 33); hence the precept (ch. 12. 21,
2a). M» own supper—" His own" belly is his God (Philippians 3. 19); "the Lord's Supper," the spiritual feast never enters his thouglits. drunken—The one has more than isgood forhim, theotherless. [Bengel.] aa.AVhat! —Oi-eek, For. houses— (cf. v. 34)—" at home." That is the place to satiate tiie appetite, not the assembly of the brethren. [Alkord.] desptse ye the Church of God—Wte congregation mostly composed of the poor, whom "God
hath chosen," however ye show contempt for them (James
2. 5); cf. "of God" here, marking tlie true I'.onour of the Church, shame them that have not viz., houses to eat and drink in, and who, tlierefore, ought to have received their portion at the love-feasts from their wealthier bretliren. I praise you not—resuming the words (t). 17).
fils 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 certainty of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The shewbread, lit., bread of the presence, was i n the sanctuary, lint not in the Holiest place (Hebrews 9. 1-8); so the Lord's Supper in heaven, the antitype to the Holiest place, sliall be superseded by Christ's own bodily presence; then the winesliall 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 (Matthew 26. 29). Meantime, as the sliewbread was placed anetv, every sabbath, on the table before the Lord (Leviticus "21. 5-8); so the Lord's death was shoivn, or announced afresh at the Lord's table the first day of every week in tlie 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, wlilcjbi Christ our Higli Priest alone in the flesh as yet has entered (Hebrews 9. 6, 7); but which, at his coming, we, too, who are believers, shall enter (Revelation 7.15; 2^.22). 285
)83. His object is to sliow tlie unworthiness of sucli conAact from the dignity of tlie holy supper. I—Emphatic In me Greek. It is not my own invention, but the Lord's Institution, received of the Lord—by immediate revelation (Galatians 1. 12; cf. Acts 22. 17, l.S; 2 Corinthians 12.
1-4). The renewal of the institution of tlie Lord's Supper by special revelation to St. Paul enhances its solemnity. The similarity between St. Luke's and St. Paul's account of the institution, favours the supposition tliat the former drew his Information from the apostle, whose companion in ti"avel he was. Thus, the undesigned coincidence is a proof of genuineness. nl;i;ht—the time f1xe<i for llie Passover(Exodus 12.0): though the time for liie Lord's Supper
1m 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 kbout lo recelvt auch on injury from man, He gave this pledge of His r.maz'.ng love to man. !44. braketlie breakinf/of the bread Involves Its distriliution, and reproves the Corinthian mode at the love-feast, of "every one tak-
First InstUiUion of the Lord's Supper. 1 CORINTHIANS XII. Use and Abuse of Spiritual Gifts.
The snpper Joins tlie two closing periods of the Old and tiieNew dispensations. The first and second comings are considered as one coming, whence the expression Is not "return," but "come" (cf., however, John 14. 3). 'XI, eat and drink—So one of the oldest MSS. reads. But three or four equally old MSS., the Vulgate and Cyprian, read " or." Romanists quote this reading in favour of communion in one kind. This consequence does not follow. St. 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," &c., 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 deatli worthily, we share In the guilt of that death. (Cf. "crucify to themselves the Son of God afresh," Hebrews 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" {v. 29, 31). Not auricular confession to a priest, but self-examination is necessary, so—after due self-examination, ot . . . of—In v. Zl, 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, i. e., communicate. 29. damnation—A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right fran.»?aZion is "judgment." The judgment is described (t». 30-32) as temporal, not discerning not duly judging: not distinguishing in judgment (so tlie 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 MSS. omit 'Lord's," see v. 27. Omitting also "unworthily," with most of the oldest MSS, we must translate, " He that eateth and drinketh, eateth and drinketh Judgment to him-
Ver. 1-31. The Use and the Abuse of Spikitcal Gifts, Especially Pkophesying and Tongues. This Is the second subject for correction in tlie Corinthian assemblies : the ''first " was discussed (ch. 11. 18-34). 1. spiritual gifts—the signs of the Spirit's continued efficacious presence In the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, witliout distinction specified, as both alike flow from the Divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Matthew 7. 22). They were needed at first in the Church (1.) as a pledge to Christians themselves who had Just passed over from Judaism or heathendom, that God was in the Church ; (2.) for tlie propagation of Christianity in the world; (3.) for the edification of the Church. Now that we have the whole written New Testament, which they had not, and Chrlstianitj' established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufflclently assured of the Divine presence, the manifestation of God's glory being thenceforward enclosed In the Most Holy place. [Archbishop Whately.] St. Paul sets forth in order, I. The unity of the body {v. 1-27).
II. The variety of its members and functions {v. 27-30).
III. The grand principle for the right exercise of the gifts,
viz., love (v. 31, and ch. 13). IV. The comparison of the gifts with one another (ch. 14). I would not have you ignorant—with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (ch.
14. 38). a. (Epheslans 2. 11.) that ye were—The best MSa read, "That when ye were;" thns "ye were" must be supplied before " carried away"—Ye were blindly transported hither and thither at the will of your false guides, these dumb Idols Greek, "the Idols which are dumb:" contrasted with the living God who " speaks " in the believer by his Spirit {v. 3, Ac). Tills gives the reason why the Corinthians needed instruction as to spiritual gifts,
viz., their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the dumb, as ye were led—The Greek is, rather, "as ye might (happen to) be led," viz., on different occasions. The heathen oracles led their votaries at random, without any definite principle. 3. The negative and positive criteria of inspiration by the Spirit—the rejection or confession of Jesus as Lord [Alford] (1 John 4. 2; 5.1). St. Paul gives a test of truth against the Gentiles;
self, if he discern not the body" (Hebrews 10.29). The Church is "the body of Christ" (ch. 12. 27): The Lord's body is His literal body appreciated and discerned by the 80ul In the faithful receiving, and not present in the elements themselves. 30. weak . . . glckly—He is "weak" yrho has naturally no strength: "sickly," who has lost his strength by disease. [Tittm. Synonyms.] 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 brouglit to a right state on the sick bed (v. 31). 31. If we wonld Jndge ourselves —Most of the oldest MSS. read " But," not " Kor." Trans-
St. John against the false prophets, by tlie Spirit rather, as Greek, "in the Spirit;" that being the power pervading him, and the element in which he speaks [ALFORDl (Matthew 16. 17; John 15. 26). of God . . . Holy— The same Spirit is called at one time "the Spirit of God;" at another, "the Holy Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead, speaking . . . say—"speak" implies the act of utterance; "suy" refers to that which Is uttered. Here, " say" means a spiritual and believing confession of Him. Jesus—Not an abstract doctrine, but the historical, living God-man (Romans 10. 9), aceursed—as the Jews and Gentiles treated Him (Galatians 3. 13). Cf. "to curse Christ" In the heathen Pliny's letter (Ep. 10. 97). The spiritual man feels Him to be the Source of all blessings (Epheslans 1. 3)* and to be .severed from Hlni is to be accursed (Ilomaiis 9. 3). I.iord—acknowledging lilm.self as His servant (Isaiah '26.13). "Iiord" Is the LXX. tmfuJo-
tote also lit., "If we duly Judged ourselves, we should not be (or not Tiave Seen) judged," t. e., 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
ludge ourselves." A prescient warning against tlie dogma of priestly absolution after full confession, as tlie necessary preliminary to receiving the Lord's Supper. 32. chastened—(Revelation 3. 19.) with the worlil—wlio, being bastards, are without chastening (Hebrews 12. 8). 33. Tarry one for another—In contrast to v. 21. The expression is not "Give a share to one anotlier," for all the viands brought to tlie feast were common property, and, therefore, they should "tarry" till all were met to partake together of the common feast of fellowslilp. "fHEOPHYI,.] 34. If any . . . hunger—so as not to be able to " tarry for others," let hlin take otrtlie edge of his l)ungerat home [Alford] (i!. 22). I lie rest—"the other questions you asked me as to llie due celebration of the fiord's Supper." Notother questions In general; for he doessubse-
tion for the Incommunicable Hebrew name Jehovah. 4. diversities of gifts—i. <?., varieties of spiritual endowments peculiar to the several members of the Church : cf. "dividing to every man severally" (v. U). same Spirit The Holy Trinity appears here: the Holy 8pi:-il lu this
tuently set In order other general questions in tliis Rpistle.
Use and Abuse of Spiritual Gifts, 1 CORINTHIANS XII. Especially Prophesying and Tongues.
verse; Christ In v. 5; and t>ie Father in v. 6. The terms
derson.] It depends on " faith" (ti. 9; Romans 12. 6). The prophets ranked next to the apostles (v. 28; Ephesians S. 5;
"gifts," "administrations," and "operations," respectively correspond to the Divine Three. The iSpii-it is treated of in v.~, &c. ; the Lord, in v. 12, &c. ; God, in t). 28.
4. 11). As prophecy/ is part of tlie whole scheme of redemption, an inspired insight into the obscurer parts of
tlie existing Scriptures, was the necessary preparation for the miraculous foresight of tlie future, disceruiug of spirit*—discerning between the operation of God's Spirit, and tlie evil spirit, or unaided human spirit (ch.
Cf. Epiiesians 4. 4-6. 5, 6. " Gifts'' (v. 4), "administrations"
(the various functions and services performed by tliose having the gifts, cf. d. 28), and "operations" (tlie actual
effect's resulting from both the former, througli the universally operative power of the one Father who is "above
14. 29; cf. 1 Timothy 4. 1; 1 John 4. 1). kinds of tonguea —the power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (ch. 14. 2-12). This is marked as a distinct genus in the Greek, "To another and a different class." intei-pretation of tongues —(Ch. 14. 13, 26, 27.) 11. as he wlU—(u. 18; Hebrews 2. 4). 12, 13. Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed witli as needless, so tliose variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit, of that one body—Most of the oldest MSS. omit " one." so also is Christ—i. e., the whole Christ, the head and body. So Psalm 18. 50, " His anointed (Messiah or Christ), David (tlie antitypical David) and His seed." by . . . Spirit. . . baptized lit., " in;" in virtue of; tlirougii. The de«i(7»ied effect of baptism, which is realized wlien not frustrated by the unfaithfulness of man. Gentiles— ;<<., Greeks, all made to drink Into one Spirit—The <)ldes.t MSS. read, " Made todrink of one Spirit," omitting " into" (John 7. .37). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in tlie beginning of the verse. So tlie "Spirit, the water, and tlie blood" (1 John 5. 8), similarly combine the two outward signs with the inward things signified, the Spirit's grace, are . . . have been—ratlier as Greek, "were . . . were." (The past tense.) 14. T>-anslate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the sece<ling commons [LivY, 2. 32], was probably before St. Paul's mind, stored as it was with classical literature. 15. The humbler members ought not to disparage themselves, or to be disparaged by others more noble
all, through all, and in us all"), form an ascending climax. [Henderson, JjtspiraZio/i.] same Lord—whom the Spirit
glorifies by these mim'«<ra<io>w. [BengeI/.] 6. operations —(Cf. V. 10.) game God . . . worketh—by His Spirit working (v. 11). all In all—all of them (the "gifts") in all the persons (who posse.ss them). 7. But—Though all the
gifts flow frorri the one God, Lord, and Spirit, tiie "manifestation" by wliich the Spirit acts (as He is hidden in Himself), varies in each individual, to every man to each of the members of tlie Church severally, to profit withal with a view to the profit of t he whole body. 8-10. Three classes of gifts are distinguisiied by a distinct Greek word for "another" (a distinct class), marking the three several genera: alio marks the species, hetero the genera
(cf. Greek, c\\. 15. 39-41). I. Gifts of intellect, viz., (1.) wisdom, (2.) knowledge. II. Gifts dependent on a special
faith, viz., that of miracles (Matthew 17. 20): (1.) Healings,
(2.) workings of miracles, (3.) prophecy of future events,
(4.) discerning of spirits, or the divinely-given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues. (1.) Divers kinds of tongues, (2.) interpretation of tongues. The catalogue in v. 28 is not meant strictlj' to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in ch.
13. 8. The first genus refers more to believers; the second, to unbelievers, by . . . by . . . by—The first in Greek is, " By means of," or " through the operation of;" the second
Is, "according to" the disposing of (cf. v. 11); the third is, " in," f. e., under the influence of (so the Greek, Matthew 22.
43; Luke 2. 27). word of wl8<lom—the ready t/Weranee o/
(for imparting to others, Ephesians 6. 19) wisdom, viz., new revelations of the Divine wisdom in redemption, as contrasted with human philosophy (ch. 1.24; 2. 6,7; Ephesians 1. 8; 3. 10; Colossians 2. 3). word of knowleflgc ready utterance supernal urally imparted of truths already revealed (in this it is distineuislied from "tlie word of wisdom," which related to new revelations).
(v. 21, 22). foot . . . hand—The humble speaks of the more lionourable member whicli most nearly resembles
itself: so the "ear" of the "eye" (the nobler and more commanding member. Numbers 10. 31) (v. 16). As in life each compares himself witii those whom he approaches nearest in gifts, not tliose far superior. The foot and hand represent men of active life; the ear and ej/e, those of contemplative life. 17. Superior as the eye is, it would not do if it were the sole member to the exclusion of the
Cf. ch. 14. 6, where "revelation" (answering to " wisdom" here) is distinguished from "knowledge." [Henderson.]
Wisdom or revelation belonged to the "prophets;" know-
ledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, to "pass away" (ch. 13. 8). [Bengel.]
rest. 18. now—as the case really is. every one—eaeli severally. 19. where were the body—which, tiy its very Idea, "hath many members" (v. 12, 14). [Alford.] ao. now—as the case really is: in contrast to tlie supposition