Bible Commentary (1871–1879 Edition)
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 tiie New 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-
CHAPTER XII.
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. tmfuJotote 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 doessubsetion 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.