1Cor 11:17-34 | Barnes | STEP | Verse 17. Now in this that I declare . In this that I am about to state to you; to wit, your conduct in regard to the Lord's Supper. Why this subject is introduced here is not very apparent. The connexion may be this. In the subjects immediately preceding he had seen much to commend, and he was desirous of commending them as far as it could be done. In of this chapter he commends them in general for their regard to the ordinances which he had appointed when he was with them. But while he thus commended them, he takes occasion to observe that there was one subject on which he could not employ the language of approval or praise. Of their irregularities in regard to the Lord's Supper he had probably heard by rumour, and as the subject was of great importance, and their irregularities gross and deplorable, he takes occasion to state to them again more fully the nature of that ordinance, and to reprove them for the manner in which they had celebrated it. That ye come together . You assemble for public worship. Not for the better, but for the worse . Your meetings, and your observance of the ordinances of the gospel, do not promote your edification, your piety, spirituality, and harmony; but tend to division, alienation, and disorder. You should assemble to worship God, and promote harmony, love, and piety; the actual effect of your assembling is just the reverse. In what way this was done he states in the following verses. These evil consequences were chiefly two: first, divisions and contentions; and, secondly, the abuse and profanation of the Lord's Supper.

1 Corinthians 11:17-34

Verse 17. Now in this that I declare. In this that I am about to state to you; to wit, your conduct in regard to the Lord's Supper. Why this subject is introduced here is not very apparent. The connexion may be this. In the subjects immediately preceding he had seen much to commend, and he was desirous of commending them as far as it could be done. In 1Cor 11:2 of this chapter he commends them in general for their regard to the ordinances which he had appointed when he was with them. But while he thus commended them, he takes occasion to observe that there was one subject on which he could not employ the language of approval or praise. Of their irregularities in regard to the Lord's Supper he had probably heard by rumour, and as the subject was of great importance, and their irregularities gross and deplorable, he takes occasion to state to them again more fully the nature of that ordinance, and to reprove them for the manner in which they had celebrated it.

That ye come together. You assemble for public worship.

Not for the better, but for the worse. Your meetings, and your observance of the ordinances of the gospel, do not promote your edification, your piety, spirituality, and harmony; but tend to division, alienation, and disorder. You should assemble to worship God, and promote harmony, love, and piety; the actual effect of your assembling is just the reverse. In what way this was done he states in the following verses. These evil consequences were chiefly two: first, divisions and contentions; and, secondly, the abuse and profanation of the Lord's Supper. Verse 18. For first of all. That is, I mention as the first thing to be reproved.

When ye come together in the church. When you come together in a religious assembly; when you convene for public worship. The word church here does not mean, as it frequently does with us, a building. No instance of such a use of the word occurs in the New Testament; but it means, when they came together as a Christian assembly; when they convened for the worship of God. These divisions took place then; and from some cause which it seems then operated to produce alienations and strifes.

I hear. I have learned through some members of the family of Chloe, 1Cor 1:11.

That there be divisions among you. Greek, as in the margin, Schisms. The word properly means a rent, such as is made in cloth, (Mt 9:16, Mk 2:21;) and then a division, a split, a faction among men, Jn 7:43, 9:16, 10:19. It does not mean here that they had proceeded so far as to form separate churches, but that there was discord and division in the church itself. 1Cor 1:10, 1Cor 1:11.

And I partly believe it. I credit a part of the reports; I have reason to think, that, though the evil may have been exaggerated, yet that it is true at least in part. I believe that there are dissensions in the church that should be reproved.

(b) "hear" 1Cor 1:11,12 (2) "divisions" "schisms" Verse 19. For there must be. It is necessary, (δει;) it is to be expected; there are reasons why there should be. What these reasons are he states in the close of the verse. Comp. Mt 18:7, 2Pet 2:1,2. The meaning is not that divisions are inseparable from the nature of the Christian religion, not that it is the design and wish of the Author of Christianity that they should exist, and not that they are physically impossible, for then they could not be the subject of blame; but that such is human nature, such are the corrupt passions of men, the propensity to ambition and strifes, that they are to be expected, and they serve the purpose of showing who are, and who are not, the true friends of God.

Heresies. Margin, Sects. Greek, αιρεσεις. Acts 24:14. The words heresy and heresies occur only in these places, and in Gal 5:20, 2Pet 2:1. The Greek word occurs also in Acts 5:17, (translated sect;) Acts 15:6; Acts 24:5, 26:6, 28:22; in all which places it denotes, and is translated, sect. We now attach to the word usually the idea of a fundamental error in religion, or some doctrine, the holding of which will exclude from salvation. But there is no evidence that the word is used in this signification in the New Testament. The only place where it can be supposed to be so used, unless this is one, is in Gal 5:20; where, however, the word contentions or divisions would be quite as much in accordance with the connexion. That the word here does not denote error in doctrine, but schism, division, or sects, as it is translated in the margin, is evident from two considerations.

(1.) It is the proper philological meaning of the word, and its established and common signification in the Bible.

(2.) It is the sense which the connexion here demands. The apostle had made no reference to error of doctrine, but is discoursing solely of irregularity in conduct; and the first thing which he mentions is, that there were schisms, divisions, strifes. The idea that the word here refers to doctrines, would by no means suit the connexion, and would indeed make nonsense. It would then read, "I hear that there are divisions or parties among you, and this I cannot commend you for. For it must be expected that there would be fundamental errors of doctrine in the church." But Paul did not reason in this manner. The sense is, "There are divisions among you. It is to be expected; there are causes for it; and it cannot be avoided that there should be, in the present state of human nature, divisions and sects formed in the church; and this is to be expected, in order that those who are true Christians should be separated from those who are not." The foundation of this necessity is not in the Christian religion itself, for that is pure, and contemplates and requires union; but the existence of sects, and denominations, and contentions, may be traced to the following causes:

(1.) The love of power and popularity. Religion may be made the means of power; and they who have the control of the consciences of men, and of their religious feelings and opinions, can control them altogether.

(2.) Showing more respect to a religious teacher than to Christ. 1Cor 1:12.

(3.) The multiplication of tests, and the enlargement of creeds and confessions of faith. The consequence is, that every new doctrine that is incorporated into a creed gives occasion for those to separate who cannot accord with it.

(4.) The passions of men--their pride, and ambition, and bigotry, and unenlightened zeal. Christ evidently meant that his church should be one; and that all who were his true followers should be admitted to her communion, and acknowledged everywhere as his own friends. And the time may yet come when this union shall be restored to his long-distracted church; and that while there may be an honest difference of opinion maintained and allowed, still the bonds of Christian love shall secure union of heart in all who love the Lord Jesus, and union of effort in the grand enterprise in which ALL can unite--that of making war upon sin, and securing the conversion of the whole world to God.

That they which are approved. That they who are approved of God, or who are his true friends, and who are disposed to abide by his laws.

May be made manifest. May be known; recognised; seen. The effect of divisions and separations would be to show who were the friends of order, and peace, and truth. It seems to have been assumed by Paul, that they who made divisions could not be regarded as the friends of order and truth; or that their course could not be approved by God. The effect of these divisions would be to show who they were. So in all divisions, and all splitting into factions, where the great truths of Christianity are held, and where the corruption of the mass does not require separation, such divisions show who are the restless, ambitious, and dissatisfied spirits; who they are that are indisposed to follow the things that make for peace, and the laws of Christ enjoining union; and who they are who are gentle and peaceful, and disposed to pursue the way of truth, and love, and order, without contentions and strifes. This is the effect of schisms in the church; and the whole strain of the argument of Paul is, to reprove and condemn such schisms, and to hold up the authors of them to reproof and condemnation. See Rom 16:17: "Mark them which cause divisions, and AVOID THEM.

(a) "must be" Mt 18:7, 2Pet 2:1,2 (1) "heresies" "sects" (b) "that they" Lk 2:35 Verse 20. When ye come together therefore, etc. When you are assembled as a church. Comp. Heb 10:25, and Acts 2:1. Christians were constantly in the habit of assembling for public worship. It is probable that at this early period all the Christians in Corinth were accustomed to meet in the same place. The apostle here particularly refers to their assembling to observe the ordinance of the Lord's Supper. At that early period it is probable that this was done on every Lord's day.

This is not, etc. Margin, "Ye cannot eat." The meaning of this expression seems to be this: "Though you come together professedly to worship God, and to partake of the Lord's Supper, yet this cannot be the real design which you have in view. It cannot be that such practices as are allowed among you can be a part of the celebration of that supper, or consistent with it. Your greediness, (1Cor 11:21;) your intemperance, (1Cor 11:21;) your partaking of the food separately, and not in common, cannot be a celebration of the Lord's Supper. Whatever, therefore, you may profess to be engaged in, yet really and truly you are not celebrating the Lord's Supper."

The Lord's supper. That which the Lord Jesus instituted to commemorate his death. It is called "the Lord's," because it is his appointment, and is in honour of him; it is called "supper," (δειπνον,) because the word denotes the evening repast. It was instituted in the evening; and it is evidently most proper that it should be observed in the after part of the day. With most churches the time is improperly changed to the morning--a custom which has no sanction in the New Testament; and which is a departure from the very idea of a supper.

(2) "one place" "ye cannot eat" Verse 21. For in eating. When you eat, having professedly come together to observe this ordinance. In order to understand this, it seems necessary to suppose that they had in some way made the Lord's Supper either connected with a common feast, or that they regarded it as a mere common festival to be observed in a way similar to the festivals among the Greeks. Many have supposed that this was done by making the observance of the Supper follow a festival, or, what were afterwards called, love-feasts, (αγαπαι --Agapae). Many have supposed that that custom was derived from the fact that the Saviour instituted the Supper after a festival, a feast in which he had been engaged with his disciples, and that thence the early Christians derived the custom of observing such a festival, or common meal, before they celebrated the Lord's Supper. But it may be observed, that the passover was not a mere preliminary festival, or feast. It had no resemblance to the so-called love-feasts, It was itself a religious ordinance; a direct appointment of God; and was never regarded as designed to be preliminary to the observance of the Lords Supper, but was always understood as designed to be superseded by that. Besides, I know not that there is the slightest evidence, as has been often supposed, that the observance of the Lord's Supper was preceded, in the times of the apostles, by such a festival as a love-feast. There is no evidence in the passage before us; nor is any adduced from any other part of the New Testament. To my mind it seems altogether improbable that the disorders in Corinth would assume this form--that they would first observe a common feast, and then the Lord's Supper in the regular manner. The statement before us leads to the belief that all was irregular and improper; that they had entirely mistaken the nature of the ordinance, and had converted it into an occasion of ordinary festivity, and even intemperance; that they had come to regard it as a feast in honour of the Saviour on some such principles as they observed feasts in honour of idols, and that they observed it in some such manner; and that all that was supposed to make it unlike those festivals was, that it was in honour of Jesus rather than an idol, and was to be observed with some reference to his authority and name.

Every one taketh before other his own supper. That is, each one is regardless of the wants of the others; instead of making even a meal in common, and when all could partake together, each one ate by himself, and ate that which he had himself brought. They had not only erred, therefore, by misunderstanding altogether the nature of the Lord's Supper, and by supposing that it was a common festival like those which they had been accustomed to celebrate; but they had also entirely departed from the idea that it was a festival to be partaken of in common, and at a common table. It had become a scene where every man ate by himself; and where the very idea that there was anything like a common celebration, or a celebration together, was abandoned. There is allusion here, doubtless, to what was a custom among the Greeks, that when a festival was celebrated, or a feast made, it was common for each person to provide, and carry a part of the things necessary for the entertainment. These were usually placed in common, and were partaken of alike by all the company. Thus Xenophon (Mem lib. iii. cap. xiv.) says of Socrates, that he was much offended with the Athenians for their conduct at their common suppers, where some prepared for themselves in a delicate and sumptuous manner, while others were poorly provided for. Socrates endeavoured, he adds, to shame them out of this indecent custom by offering his provisions to all the company.

And one is hungry. Is deprived of food. It is all monopolized by others.

And another is drunken. The word here used (μεθυει) means, properly, to become inebriated, or intoxicated; and there is no reason for understanding it here in any other sense. There can be no doubt that the apostle meant to say, that they ate and drank to excess; and that their professed celebration of the Lord's Supper became a mere revel. It may seem remarkable that such scenes should ever have occurred in a Christian church, or that there could have been such an entire perversion of the nature and design of the Lord's Supper. But we are to remember the following things:

(1.) These persons had recently been heathens, and were grossly ignorant of the nature of true religion when the gospel was first preached among them.

(2.) They had been accustomed to such revels in honour of idols under their former modes of worship, and it is the less surprising that they transferred their views to Christianity.

(3.) When they had once so far misunderstood the nature of Christianity as to suppose the Lord's Supper to be like the feasts which they had formerly celebrated, all the rest followed as a matter of course. The festival would be observed in the same manner as the festivals in honour of idolaters; and similar scenes of gluttony and intemperance would naturally follow.

(4.) We are to bear in mind, also, that they do not seem to have been favoured with pious, wise, and prudent teachers. There were false teachers; and there were those who prided themselves on their wisdom, and who were self-confident, and who doubtless endeavoured to model the Christian institutions according to their own views; and they thus brought them, as far as they could, to a conformity with pagan customs and idolatrous rites. We may remark here:

(1.) We are not to expect perfection at once among a people recently converted from paganism,

(2.) We see how prone men are to abuse even the most holy rites of religion, and hence how corrupt is human nature.

(3.) We see that even Christians, recently converted, need constant guidance and superintendence; and that if left to themselves, they soon, like others, fall into gross and scandalous offences.

(c) "another is drunken" 2Pet 2:13, Jude 1:12 Verse 22. What? This whole verse is designed to convey the language of severe rebuke for their having so grossly perverted the design of the Lord's Supper.

Have ye not houses, etc. Do you not know that the church of God is not designed to be a place of feasting and revelry, nor even a place where to partake of your ordinary meals? Can it be that you will come to the places of public worship, and make them the scenes of feasting and riot? Even on the supposition that there had been no disorder, no revelry, no intemperance, yet on every account it was grossly irregular and disorderly to make the place of public worship a place for a festival entertainment.

Or despise ye the church of God. The phrase, "church of God," Grotius understands of the place. But the word church (εκκλησια) is believed not to be used in that sense in the New Testament; and it is not necessary to suppose it here. The sense is, that their conduct was such as if they had held in contempt the whole church of God, in all places, with all their views of the sacredness and purity of the Lord s Supper.

And shame them that have not? Margin, Are poor. Something must here be understood, in order to make out the sense. Probably it meant something like possessions, property, conveniences, accommodations. The connexion would make it most natural to understand "houses to eat and drink in;" and the sense then would be, "Do you thus expose to public shame those who have no accommodations at home--who are destitute and poor? You thus reflect publicly upon their poverty and want, while you bring your own provisions, and fare sumptuously, and while those who are thus unable to provide for themselves are thus seen to be poor and needy." It is hard enough, the idea is, to be poor, and to be destitute of a home. But it greatly aggravates the matter to be publicly treated in that manner; to be exposed publicly to the contempt which such a situation implies. Their treatment of the poor in this manner would be a public exposing them to shame; and the apostle regarded this as particularly dishonourable, and especially in a Christian church, where all were professedly on an equality.

What shall I say to you? etc. How shall I sufficiently express my surprise at this, and my disapprobation at this course? It cannot be possible that this is right. It is not possible to conceal surprise and amazement that this custom exists, and is tolerated in a Christian church.

(1) "that have not" "are poor" Verse 23. For, etc. In order most effectually to check the evils which existed, and to bring them to a proper mode of observing the Lord's Supper, the apostle proceeds to state distinctly and particularly its design. They had mistaken its nature. They supposed it might be a common festival. They had made it the occasion of great disorder. He therefore adverts to the solemn circumstances in which it was instituted; the particular object which it had in view--the commemoration of the death of the Redeemer; and the purpose which it was designed to subserve--which was not that of a festival, but to keep before the church and the world a constant remembrance of the Lord Jesus, until he should again return, 1Cor 11:26. By this means the apostle evidently hoped to recall them from their irregularities, and to bring them to a just mode of celebrating this holy ordinance. He did not, therefore, denounce them even for their irregularity and gross disorder; he did not use harsh, violent, vituperative language; but he expected to reform the evil by a mild and tender statement of the truth, and by an appeal to their consciences as the followers of the Lord Jesus.

I have received of the Lord. This cannot refer to tradition, or mean that it had been communicated to him through the medium of the other apostles; but the whole spirit and scope of the passage seems to mean, that he had derived the knowledge of the institution of the Lord's Supper directly from the Lord himself. This might have been when on the road to Damascus, though that does not seem probable, or it may have been among the numerous revelations which at various times had been made to him. Comp. 2Cor 12:7. The reason why he here says that he had received it directly from the Lord is, doubtless, that he might show them that it was of Divine authority. "The institution to which I refer is what I myself received an account of from personal and direct communication with the Lord Jesus himself, who appointed it. It is not, therefore, of human authority. It is not of my devising, but is of Divine warrant, and is holy in its nature, and is to be observed in the exact manner prescribed by the Lord himself."

That which also I delivered, etc. Paul founded the church at Corinth; and of course he first instituted the observance of the Lord's Supper there.

The same night in which he was betrayed. By Judas. See Mt 26:23-25, 48-50. Paul seems to have mentioned the fact that it was on the very night on which he was betrayed, in order to throw around it the idea of greater solemnity. He wished evidently to bring before their minds the deeply affecting circumstances of his death; and thus to show them the utter impropriety of their celebrating the ordinance with riot and disorder. The idea is, that in order to celebrate it in a proper manner, it was needful to throw themselves as much as possible into the very circumstances in which it was instituted; and one of these circumstances most fitted to affect the mind deeply, was the fact that he was betrayed by a professed friend and follower. It is also a circumstance the memory of which is eminently fitted to prepare the mind for a proper celebration of the ordinance now,

Took bread. Evidently the bread which was used at the celebration of the paschal supper. He took the bread which happened to be before him--such as was commonly used. It was not a wafer, such as the papists now use; but was the ordinary bread which was eaten on such occasions. Mt 26:26.

(a) "I have received" 1Cor 15:3 (b) "the Lord Jesus" Mt 26:26 (*) "bread" "loaf" Verse 24. And when he had given thanks. Mt 26:26. Matthew reads it, "and blessed it." The words here used are, however, substantially the same as there; and this fact shows that, since this was communicated to Paul directly by the Saviour, and in a manner distinct from that by which Matthew learned the mode of the institution, the Saviour designed that the exact form of the words should be used in its observance, and should thus be constantly borne in mind by his people.

Take, eat, etc. Mt 26:26.

(2) "do in" "for a" Verse 25. After the same manner. In like manner; likewise. With the same circumstances, and ceremonies, and designs. The purpose was the same.

When he had supped. That is, all this occurred after the observance of the usual paschal supper. It could not, therefore, be a part of it, nor could it have been designed to be a festival or feast merely. The apostle introduces this evidently in order to show them that it could not be, as they seemed to have supposed, an occasion of feasting. It was after the supper, and was therefore to be observed in a distinct manner.

Saying, This cup, etc. Mt 26:27,28.

Is the new testament. The new covenant which God is about to establish with men. The word "testament" with us properly denotes a will--an instrument by which a man disposes of his property after his death. This is also the proper classic meaning of the Greek word here used, διαθηκη, (diatheke.) But this is evidently not the sense in which the word is designed to be used in the New Testament. The idea of a will or testament, strictly so called, is not that which the sacred writers intend to convey by the word. The idea is evidently that of a compact, agreement, COVENANT, to which there is so frequent reference in the Old Testament, and which is expressed by the word --Berith--a compact, a covenant. Of that word the proper translation in Greek would have been συνθηκη, a covenant, agreement. But it is remarkable that that word never is used by the Seventy to denote the covenant made between God and man. That translation uniformly employs for this purpose the word διαθηκη--a will, or a testament--as a translation of the Hebrew word, where there is a reference to the covenant which God is represented as making with men. The word συνθηκη is used by them but three times, Isa 28:15, 30:1, Dan 11:6, and in neither instance with any reference to the covenant which God is represented as making with man. The word διαθηκη, as the translation of --Berith--occurs more than two hundred times. (See Trommius' Concord.) Now this must have evidently been of design. What the reason was which induced them to adopt this can only be conjectured. It may have been that, as the translation was to be seen by the Gentiles as well as by the Jews, (if it were not expressly made, as has been affirmed by Josephus and others, for the use of Ptolemy,) they were unwilling to represent the eternal and infinite JEHOVAH as entering into a compact, an agreement, with his creature man. They therefore adopted a word which would represent him as expressing his will to them in a book of revelation. The version by the Seventy was evidently in use by the apostles, and by the Jews everywhere. The writers of the New Testament, therefore, adopted the word as they found it; and spoke of the new dispensation as a new testament which God made with man. The meaning is, that this was the new compact or covenant which God was to make with man in contradistinction from that made through Moses.

In my blood. Through my blood; that is, this new compact is to be sealed with my blood, in allusion to the ancient custom of sealing an agreement by a sacrifice. Mt 26:28.

This do ye. Partake of this bread and wine; that is, celebrate this ordinance.

As oft as ye drink it. Not prescribing any time; and not even specifying the frequency with which it was to be done; but leaving it to themselves to determine how often they would partake of it. The time of the passover had been fixed by positive statute; the more mild and gentle system of Christianity left it to the followers of the Redeemer themselves to determine how often they would celebrate his death. It was commanded them to do it; it was presumed that their love to him would be so strong as to secure a frequent observance; it was permitted to them, as in prayer, to celebrate it on any occasion of affliction, trial, or deep interest, when they would feel their need of it, and when they would suppose that its observance would be for the edification of the church.

In remembrance of me. This expresses the whole design of the ordinance. It is a simple memorial, or remembrancer, designed to recall, in a striking and impressive manner, the memory of the Redeemer. It does this by a tender appeal to the senses--by the exhibition of the broken bread, and by the wine. The Saviour knew how prone men would be to forget him; and he therefore appointed this ordinance as a means by which his memory should be kept up in the world. The ordinance is rightly observed when it recalls the memory of the Saviour; and when its observance is the means of producing a deep, and lively, and vivid impression on the mind, of his death for sin. This expression, at the institution of the Supper, is used by Luke, (Lk 22:19;) though it does not occur in Matthew, Mark, or John. Verse 26. For as often. Whenever you do this.

Ye eat this bread. This is a direct and positive refutation of the doctrine of the papists, that the bread is changed into the real body of the Lord Jesus. Here it is expressly called bread--bread still--bread after the consecration. Before the Saviour instituted the ordinance he took "bread"--it was bread then; it was "bread" which he "blessed" and "brake;" and it was bread when it was given to them; and it was bread when Paul here says they ate. How, then, can it be pretended that it is anything else but bread? And what an amazing and astonishing absurdity it is to believe that that bread is changed into the flesh and blood of Jesus Christ!

Ye do shew the Lord's death. You set forth or exhibit, in an impressive manner, the fact that he was put to death; you exhibit the emblems of his broken body and shed blood, and your belief of the fact that he died. This shows that the ordinance was to be so far public as to be a proper showing forth of their belief in the death of the Saviour. It should be public. It is one mode of professing attachment to the Redeemer; and its public observance often has a most impressive effect on those who witness its observance.

Till he come. Till he return to judge the world. This demonstrates

(1.) that it was the steady belief of the primitive church that the Lord Jesus would return to judge the world; and

(2.) that it was designed that this ordinance should be perpetuated, and observed to the end of time. In every generation, therefore, and in every place where there are Christians, it is to be observed, until the Son of God shall return; and the necessity of its observance shall cease only when the whole body of the redeemed shall be permitted to see their Lord, and there shall be no need of those emblems to remind them of him, for all shall see him as he is.

(1) "ye do shew" "shew ye" Verse 27. Wherefore. ωστε. So that; or it follows from what has been said. If this be the origin and intention of the Lord's Supper, then it follows that whoever partakes of it in an improper manner is guilty of his body and blood. The design of Paul is to correct their improper mode of observing this ordinance; and having showed them the true nature and design of the institution, he now states the consequences of partaking of it in an improper manner.

Shall eat this bread. 1Cor 11:26. Paul still calls it bread, and shows thus that he was a stranger to the doctrine that the bread was changed into the very body of the Lord Jesus. Had the papal doctrine of transubstantiation been true, Paul could not have called it bread. The Romanists do not believe that it is bread, nor would they call it such; and this shows how needful it is for them to keep the Scriptures from the people, and how impossible to express their dogmas in the language of the Bible. Let Christians adhere to the simple language of the Bible, and there is no danger of their falling into the errors of the papists.

Unworthily. Perhaps there is no expression in the Bible that has given more trouble to weak and feeble Christians than this. It is certain that there is no one that has operated to deter so many from the communion; or that is so often made use of as an excuse for not making a profession of religion. The excuse is, "I am unworthy to partake of this holy ordinance. I shall only expose myself to condemnation. I must therefore wait until I become more worthy, and better prepared to celebrate it." It is important, therefore, that there should be a correct understanding of this passage. Most persons interpret it as if it were unworthy, and not unworthily; and seem to suppose that it refers to their personal qualifications, to their unfitness to partake of it, rather than to the manner in which it is done. It is to be remembered, therefore, that the word here used is an adverb, and not an adjective, and has reference to the manner of observing the ordinance, and not to their personal qualifications or fitness. It is true that in ourselves we are all unworthy of an approach to the table of the Lord; unworthy to be regarded as his followers; unworthy of a title to everlasting life: but it does not follow that we may not partake of this ordinance in a worthy, i.e., a proper manner, with a deep sense of our sinfulness, our need of a Saviour, and with some just views of the Lord Jesus as our Redeemer. Whatever may be our consciousness of personal unworthiness and unfitness--and that consciousness cannot be too deep--yet we may have such love to Christ, and such a desire to be saved by him, and such a sense of his worthiness, as to make it proper for us to approach and partake of this ordinance. The term unworthily (αναξιως) means, properly, in an unworthy or improper MANNER; in a manner unsuitable to the purposes for which it was designed or instituted; and may include the following things, viz.:

(1.) Such an irregular and indecent observance as existed in the church of Corinth, where even gluttony and intemperance prevailed under the professed design of celebrating the Supper.

(2.) An observance of the ordinance where there should be no distinction between it and common meals, 1Cor 11:29; where they did not regard it as designed to show forth the death of the Lord Jesus. It is evident that where such views prevailed, there could be no proper qualification for this observance; and it is equally clear that such ignorance can hardly be supposed to prevail now in those lands which are illuminated by Christian truth.

(3.) When it is done for the sake of mockery, and when the purpose is to deride religion, and to show a marked contempt for the ordinances of the gospel. It is a remarkable fact that many infidels have been so full of malignity and bitterness against the Christian religion as to observe a mock celebration of the Lord's Supper. There is no profounder depth of depravity than this; there is nothing that can more conclusively or painfully show the hostility of man to the gospel of God. It is a remarkable fact, also, that not a few such persons have died a most miserable death. Under the horrors of an accusing conscience, and the anticipated destiny of final damnation, they have left the world as frightful monuments of the justice of God. It is also a fact that not a few infidels who have been engaged in such unholy celebrations have been converted to that very gospel which they were thus turning into ridicule and scorn. Their consciences have been alarmed; they have shuddered at the remembrance of the crime; they have been overwhelmed with the consciousness of guilt, and have found no peace until they have found it in that blood whose shedding they were thus profanely celebrating.

Shall be guilty. ενοχος. This word properly means, obnoxious to punishment for personal crime. It always includes the idea of ill-desert, and of exposure to punishment on account of crime or ill-desert, Mt 5:22, Ex 22:3, 34:7, Nu 14:18, 35:27, Lev 20:9. See also De 19:10, Mt 26:66.

Of the body and blood of the Lord. Commentators have not been agreed in regard to the meaning of this expression. Doddridge renders it, "Shall be counted guilty of profaning and affronting, in some measure, that which is intended to represent the body and blood of the Lord." Grotius renders it, "He does the same thing as if he should slay Christ." Bretschneider (Lex.) renders it, "Injuring by crime the body of the Lord." Locke renders it, "Shall be guilty of a misuse of the body and blood of the Lord ;" and supposes it means that they should be liable to the punishment due to one who made a wrong use of the sacramental body and blood of Christ in the Lord's Supper. Rosenmuller renders it, "He shall be punished for such a deed as if he had affected Christ himself with ignominy." Bloomfield renders it, "He shall be guilty respecting the body, i.e., guilty of profaning the symbols of the body and blood of Christ, and consequently shall be amenable to the punishment due to such an abuse of the highest means of grace." But it seems to me that this does not convey the fulness of the meaning of the passage. The obvious and literal sense is, evidently, that they should by such conduct be involved in the sin of putting the Lord Jesus to death. The phrase "the body and blood of the Lord," in this connexion, obviously, I think, refers to his death--to the fact that his body was broken, and his blood shed, of which the bread and wine were symbols; and to be guilty of that, means to be guilty of putting him to death; that is, to be involved in the crime, or to do a thing which should involve the same criminality as that. To see this, we are to remember,

(1.) that the bread and wine were symbols or emblems of that event, and designed to set it forth.

(2.) To treat with irreverence and profaneness the bread which was an emblem of his broken body, was to treat with irreverence and profaneness the body itself; and in like manner the wine, the symbol of his blood.

(3.) Those, therefore, who treated the symbols of his body and blood with profaneness and contempt were united in spirit with those who put him to death. They evinced the same feelings towards the Lord Jesus that his murderers did. They treated him with scorn, profaneness, and derision; and showed that with the same spirit they would have joined in the act of murdering the Son of God. They would evince their hostility to the Saviour himself as far as they could do, by showing contempt for the memorials of his body and blood. The apostle does by no means, however, as I understand him, mean to say that any of the Corinthians had been thus guilty of his body and blood. He does not charge on them this murderous-intention. But he states what is the fair and obvious construction which is to be put on a wanton disrespect for the Lord's Supper. And the design is to guard them, and all others, against this sin. There can be no doubt that those who celebrate his death in mockery and derision are held guilty of his body and blood. They show that they have the spirit of his murderers; they evince it in the most awful way possible; and they who would thus join in a profane celebration of the Lord's Supper would have joined in the cry, "Crucify him, crucify him." For it is a most fearful and solemn act to trifle with sacred things; and especially to hold up to derision and scorn, the bitter sorrows by which the Son of God accomplished the redemption of the world.

(b) "unworthily" Jn 6:63,64, 1Cor 10:21 Verse 28. But let a man examine himself. Let him search and see if he have the proper qualifications--if he has knowledge to discern the Lord's body, (1Cor 11:29;) if he has true repentance for his sins, true faith in the Lord Jesus, and a sincere desire to live the life of a Christian, and to be like the Son of God, and be saved by the merits of his blood. Let him examine himself, and see whether he have the right feelings of a communicant, and can approach the table in a proper manner. In regard to this we may observe,

(1.) that this examination should include the great question about his personal piety, and about his particular and special fitness for this observance. It should go back into the great inquiry whether he has ever been born again; and it should also have special reference to his immediate and direct preparation for the ordinance. He should not only be able to say in general that he is a Christian, but he should be able to say that he has then a particular preparation for it. He should be in a suitable frame of mind for it. He should have personal evidence that he is a penitent; that he has true faith in the Lord Jesus; that he is depending on him, and is desirous of being saved by him.

(2.) This examination should be minute and particular. It should extend to the words, the thoughts, the feelings, the conduct. We should inquire whether in our family and in our business, whether among Christians and with the world, we have lived the life of a Christian. We should examine our private thoughts; our habits of secret prayer and of searching the Scriptures. Our examination should be directed to the inquiry whether we are gaining the victory over our easily besetting sins, and becoming more and more conformed to the Saviour. It should, in short, extend to all our Christian character; and everything which goes to make up or to mar that character should be the subject of faithful and honest examination.

(3.) It should be done, because

(a.) it is well to pause occasionally in life, and take an account of our standing in the sight of God. Men make advances in business and in property only when they often examine their accounts, and know just how they stand.

(b.) Because the observance of the Lord's Supper is a solemn act, and there will be fearful results if it is celebrated in an improper manner.

(c.) Because self-examination supposes seriousness and calmness, and prevents precipitation and rashness--states of mind entirely unfavourable to a proper observance of the Lord's Supper.

(d.) Because by self-examination one may search out and remove those things that are offensive to God, and the sins which so easily beset us may be known and abandoned.

(e.) Because the approach to the table of the Lord is a solemn approach to the Lord himself; is a solemn profession of attachment to him; is an act of consecration to his service in the presence of angels and of men; and this should be done in a calm, deliberate, and sincere manner--such a manner as may be the result of a prayerful and honest self-examination.

And so let him eat, etc. And as the result of such examination, or after such an examination; that is, let the act of eating that bread be always preceded by a solemn self-examination. Bloomfield renders it, "and then," "then only." The sense is plain, that the communion should always be preceded by an honest and prayerful self-examination.

(a) "examine himself" 2Cor 13:5, 1Jn 3:20,21 Verse 29. For he that eateth, etc. In order to excite them to a deeper reverence for this ordinance, and to a more solemn mode of observing it, Paul in this verse states another consequence of partaking of it in an improper and irreverent manner. Comp. 1Cor 11:27.

Eateth and drinketh damnation. This is evidently a figurative expression, meaning that by eating and drinking improperly he incurs condemnation-which is here expressed by eating and drinking condemnation itself. The word damnation we now apply, in common language, exclusively to the future and final punishment of the wicked in hell. But the word here used does not of necessity refer to that; and, according to our use' of the word now, there is a harshness and severity in our translation which the Greek does not require, and which probably was not conveyed by the word "damnation" when the translation was made. In the margin it is correctly rendered "judgment." The word here used (κριμα) properly denotes judgment; the result of judging, that is, a sentence; then a sentence by which one is condemned, or condemnation; and then punishment. See Rom 3:8, 13:2. It has evidently the sense of judgment here; and means that, by their improper manner of observing this ordinance, they would expose themselves to the Divine displeasure, and to punishment. And it refers, I think, to the punishment or judgment which the apostle immediately specifies, 1Cor 11:30,32. It means a manifestation of the Divine displeasure which might be evinced in this life; and which, in the case of the Corinthians, was manifested in the judgments which God had brought upon them. It cannot be denied, however, that a profane and intentionally irreverent manner of observing the Lord's Supper will meet with the Divine displeasure in the eternal world, and aggravate the doom of those who are guilty of it. But it is clear that this was not the punishment which the apostle had here in his eye. This is apparent,

(1.) because the Corinthians did eat unworthily, and yet the judgments inflicted on them were only temporal-that is, weakness, sickness, and temporal death, (1Cor 11:30;) and,

(2.) because the reason assigned for these judgments is, that they might not be condemned with the wicked; i.e., as the wicked are in hell, 1Cor 11:32.--Whitby. Comp. 1Pet 4:17.

Not discerning the Lord's body. Not discriminating μηδιακρινων between the bread which is used on this occasion, and common and ordinary food. Not making the proper difference and distinction between this and common meals. It is evident that this was the leading offence of the Corinthians, 1Cor 11:20,21 and this is the proper idea which the original conveys. It does not refer to any intellectual or physical power to perceive that that bread represented the body of the Lord; not to any spiritual perception which it is often supposed that piety has to distinguish this; not to any view which faith may be supposed to have to discern the body of the Lord through the elements; but to the fact that they did not distinguish or discriminate between this and common meals. They did not regard it in a proper manner, but supposed it to be simply an historical commemoration of an event, such as they were in the habit of observing in honour of an idol or a hero by a public celebration. They, therefore, are able to "discern the Lord s body" in the sense intended here, who with a serious mind regard it as an institution appointed by the Lord Jesus to commemorate his death; and who distinguish thus between this and ordinary meals, and all festivals and feasts designed to commemorate other events. In other words, who deem it to be designed to show forth the fact that his body was broken for sill, and who desire to observe it as such. It is evident that all true Christians may have ability of this kind, and need not incur condemnation by any error in regard to this. The humblest and obscurest follower of the Saviour, with the feeblest faith and love, may regard it as designed to set forth the death of his Redeemer; and observing it thus, will meet with the Divine approbation.

(1) "drinketh damnation" "judgment" Rom 13:2 Verse 30. For this cause. On account of the improper manner of celebrating the Lord's Supper. See 1Cor 11:21.

Many are weak. ασθενεις. Evidently referring to prevailing bodily sickness and disease. This is the natural and obvious interpretation of this passage. The sense clearly is, that God had sent among them bodily distempers as an expression of the Divine displeasure and judgment for their improper mode of celebrating the Lord's Supper. That it was not uncommon in those times for God in an extraordinary manner to visit men with calamity, sickness, or death, for their sins, is evident from the New Testament.

1Cor 5:5; Acts 5:1 and Acts 5:2-10. Acts 13:11; 1Timm 1:20, and, perhaps, 1Jn 5:16, and Jas 5:14,15. It may possibly have been the case, that the intemperance and gluttony which prevailed on these occasions was the direct cause of no small part of the bodily disease which prevailed, and which in some cases terminated in death.

And many sleep. Have died. The death of Christians, in the Scriptures, is commonly represented under the image of sleep, Dan 12:2, Jn 11:11,12, 1Cor 15:51, 1Thes 4:14, 5:10. Perhaps it may be implied by the use of this mild term here, instead of the harsher word death, that these were true Christians. This sentiment is in accordance with all that Paul states in regard to the church at Corinth. Notwithstanding all their irregularities, he does not deny that they were sincere Christians, and all his appeals and reasonings proceed on that supposition, though there was among them much ignorance and irregularity. God often visits his own people with trial; and though they are his children, yet this does not exempt them from affliction and discipline on account of their imperfections, errors, and sins. The practical lesson taught by this is, that Christians should serve God with purity; that they should avoid sin in every form; and that the commission of sin will expose them, as well as others, to the Divine displeasure. The reason why this judgment was inflicted on the Corinthians was, that there might be a suitable impression made of the holy nature of that ordinance, and that Christians might be led to observe it in a proper manner. If it be asked whether God ever visits his people now with his displeasure for their improper manner of observing this ordinance, we may reply,

(1.) that we have no reason to suppose that he inflicts bodily diseases and corporeal punishments on account of it. But,

(2.) there is no reason to doubt that the improper observance of the Lord's Supper, like the improper observance of any other religious duty, will be followed with the expression of God's displeasure, and with a spiritual blighting on the soul. This may be evinced in the following modes:

(a.) In hardening the heart by an improper familiarity with the most sacred and solemn ordinances of religion.

(b.) Increased coldness and deadness in the service of God. If the ordinances of the gospel are not the means of making us better, they are the means of making us worse.

(c.) The loss of the favour of God, or of those pure, and spiritual, and elevated joys which we might have obtained by a proper observance of the ordinance. There is no reason to doubt that God may make it the occasion of manifesting his displeasure. It may be followed by a want of spiritual comfort and peace; by a loss of communion with God; and by a withholding of those comforts from the soul which might have been enjoyed, and which are imparted to those who observe it in a proper manner. The general principle, is, that an improper discharge of any duty will expose us to his displeasure, and to the certain loss of all those favours which might have resulted from a proper discharge of the duty, and to the tokens of the Divine displeasure. And this is as true of prayer, or of any other religious duty, as of an improper observance of the Lord's Supper.

(*) "sleep" "are dead" Verse 31. For if we would judge ourselves. If we would examine ourselves, (1Cor 11:28;) if we would exercise a strict scrutiny over our hearts, and feelings, and conduct, and come to the Lord's table with a proper spirit, we should escape the condemnation to which they are exposed who observe it in an improper manner. If we would exercise proper severity and honesty in determining our own character and fitness for the ordinance, we should not expose ourselves to the Divine displeasure.

We should not be judged. We should not be exposed to the expression of God's disapprobation. He refers here to the punishment which had come upon the Corinthians for their improper manner of observing the ordinance; and he says that if they had properly examined themselves, and had understood the nature of the ordinance, that they would have escaped the judgments that had come upon them. This is as true now as it was then. If we wish to escape the Divine displeasure; if we wish the communion to be followed with joy, and peace, and growth in grace, and not with blighting and spiritual barrenness, we should exercise a severe judgment on our character, and feelings, and motives; and should come to it with a sincere desire to honour Christ, and to advance in the Divine life.

(a) "we would judge" Ps 32:5, 1Jn 1:9 Verse 32. But when we are judged. This is added, evidently, to console those who had been afflicted on account of their improper manner of observing the Lord's Supper. The sense is, that though they were thus afflicted by God; though he had manifested his displeasure at the manner in which they had observed the ordinance, yet the Divine judgment in the case was not inexorable. They were not regarded by God as wholly strangers to piety, and would not be lost for ever. They should not be alarmed, therefore, as if there was no mercy for them; but they should rather regard their calamities as the chastening of the Lord on his own children, and as designed for their salvation.

We are chastened of the Lord. It is his act; and it is not vengeance and wrath; but it is to be regarded as the chastisement of a father's hand, in order that We should not be condemned with the wicked. We are under the discipline (παιδευομεθα) of the Lord; we are dealt with as children, and are corrected as by the hand of a father. Compare Heb 12:5-10, 2Cor 6:9. The design of God's correcting his children is, that they should be reclaimed, and not destroyed.

That we should not be condemned with the world. It is implied here,

(1.) that the world--those who were not Christians--would be condemned;

(2.) that Paul regarded the Corinthians, whom he addressed, and who had even been guilty of this improper manner of observing the Lord's Supper, and who had been punished for it, as true Christians; and,

(3.) that the purpose which God had in view in inflicting these judgments on them was, that they might be purified, and enlightened, and recovered from their errors, and saved. This is the design of God in the calamities and judgments which he brings on his own children. And so now, if he afflicts us, or leave us to darkness, or follows the communion with the tokens of his displeasure, it is that we may be recovered to a deeper sense of our need of him; to juster views of the ordinance; and to a more earnest wish to obtain his favour.

(b) "we are chastened" Ps 94:12,13, Heb 12:5-11 Verse 33. When ye come together to eat. Professedly to eat the Lord's Supper.

Tarry one for another. Do not be guilty of disorder, intemperance, and gluttony. 1Cor 11:21. Doddridge understands this of the feast that he supposes to have preceded the Lord's Supper. But the more obvious interpretation is, to refer it to the Lord's Supper itself; and to enjoin perfect order, respect, and sobriety. The idea is, that the table was common for the rich and the poor; and that the rich should claim no priority or precedence over the poor.

(*) "tarry" "wait" Verse 34. And if any man hunger, etc. The Lord's Supper is not a common feast; it is not designed as a place where a man may gratify his appetite. It is designed as a simple commemoration, and not as a feast. This remark was designed to correct their views of the Supper, and to show them that it was to be distinguished from the ordinary idea of a feast or festival.

That ye come not together unto condemnation. That the effect of your coming together for the observance of the Lord's Supper be not to produce condemnation. 1Cor 11:29.

And the rest will I set in order, etc. Probably he refers here to other matters on which he had been consulted; or other things which he knew required to be adjusted. The other matters pertaining to the order and discipline of the church I will defer until I can come among you, and personally arrange them. It is evident from this, that Paul at this time purposed soon to go to Corinth. See 2Cor 1:15,16. It was doubtless true that there might be many things which it was desirable to adjust in the church there, which could not be so well done by letter. The main things, therefore, which it was needful to correct immediately, he had discussed in this letter; the other matters he reserved to be arranged by himself when he should go among them. Paul was disappointed in his expectations of returning among them as soon as he had intended, (see 2Cor 1:17,) and under this disappointment he forwarded to them another epistle. If all Christians would follow implicitly his directions here in regard to the Lord's Supper, it would be an ordinance full of comfort. May all so understand its nature, and so partake of it, that they shall meet the approbation of their Lord, and so that it may be the means of saving grace to their souls.

(1) "unto condemnation" "judgment"