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1
Corinthians Chapter Eleven
1 Corinthians 11
Observe here the way in which the apostle grounded his
replies with regard to details on the highest and fundamental principles. This
is the manner of Christianity (compare Titus 2:10-14). He introduces God and
charity
putting man in connection with God Himself. In that which follows we
have also a striking example of this. The subject is a direction for women.
They were not to pray without having their heads covered. To decide
this question
simply of what was decent and becoming
the apostle lays open
the relationship and the order of the relationship subsisting between the
depositories of God's glory and Himself
[1] and brings in the angels
to whom
Christians
as a spectacle set before them
should present that of order
according to the mind of God. The head of the woman is the man; that of man is
Christ; of Christ
God. This is the order of power
ascending to Him who is
supreme. And then
with respect to their relationship to each other
he adds
the man was not created for the woman
but the woman for the man. And as to
their relations with other creatures
intelligent and conscious of the order of
the ways of God
they were to be covered because of the angels
who are
spectators of the ways of God in the dispensation of redemption
and of the
effect which this marvellous intervention was to produce. Elsewhere (see note
below) it is added
in reference to the history of that which took place
the
man was not deceived; but the woman
being deceived
transgressed first. Let us
add-from the passage we are considering-that
as to creation
the man was not
taken from the woman
but the woman from the man. Nevertheless the man is not
without the woman
nor the woman without the man
in the Lord; but all things
are of God;-and all this to regulate a question of modesty as to women
when in
praying they were before the eyes of others. [2] The result-in that which concerns the
details-is that the man was to have his head uncovered
because he represented
authority
and in this respect was invested (as to his position) with the glory
of God
of whom he was the image. The woman was to have her head covered
as a
token that she was subject to the man (her covering being a token of the power
to which she was subject). Man however could not do without woman
nor woman
without man. Finally the apostle appeals to the order of creation
according to
which a woman's hair
her glory and ornament
shewed
in contrast with the hair
of man
that she was not made to present herself with the boldness of man
before all. Given as a veil
her hair shewed that modesty
submission-a covered
head that hid itself
as it were
in that submission and in that modesty-was
her true position
her distinctive glory. Moreover
if any one contested the
point
it was a custom which neither the apostle nor the assemblies allowed.
Observe also here that
however man may have fallen
divine order in creation never loses its value as the expression of the mind of
God. Thus also in James
man is said to be created in the image of God. As to
his moral condition
he needs (now that he has knowledge of good and of evil)
to be born again
created in righteousness and in true holiness
that he may be
the image of God as now revealed through Christ; but his position in the world
as the head and centre of all things-which no angel has been-is the idea of God
Himself
as well as the position of the woman
the companion of his glory but
subject to him; an idea which will be gloriously accomplished in Christ
and
with respect to the woman in the assembly; but which is true in itself
being
the constituted order of God
and always right as such: for the ordinance of
God creates order
although
no doubt
His wisdom and His perfection are
displayed in it.
The reader will remark
that this order in creation
as
well as that which is established in the counsels of God in respect of the
woman
of the man
of Christ
and of God Himself
and the fact that men-at
least Christians under redemption-are a spectacle to angels (compare chap.
4:9)
subjects which here I can only indicate
have the highest interest. [3] The apostle afterwards touches upon the
subject of their assemblies. In verse 2 he had praised them; but on this point
he could not do so (v. 17). Their assemblies manifested a spirit of division.
This division concerned the distinction between the rich and the poor
but
as
it seems
gave rise to others: at least others were necessary to make manifest
those who were really approved of God. Now these divisions had the character of
sects; that is to say
particular opinions divided Christians of the same
assembly
of the assembly of God
into schools; they were hostile to each
other
although they took the Lord's supper together-if indeed it could be said
that they took it together. Jealousies that had arisen between the rich and the
poor tended to foster the sectarian division. If
I observed
it could be said
that they broke bread together; for each one took care to eat his own supper
before the others did so
and some were hungry while others took their fill.
This was not really eating the Lord's supper.
The apostle
guided by the Holy Ghost
seizes the
opportunity to declare to them the nature and the import of this ordinance. We
may notice here
that the Lord had taught it him by an especial
revelation-proof of the interest that belongs to it
[4] and
that it is a part of the Lord's mind in the entire christian walk
to which He
attaches importance in view of our moral condition
and of the state of our
spiritual affections individually
as well as those of the assembly. In the joy
of christian liberty
amid the powerful effects of the presence of the Holy
Ghost-of the gifts by which He manifested Himself in the assembly
the Lord's
death
His broken body
was brought to mind
and
as it were
made present to
faith as the basis and foundation of everything. This act of love
this simple
and solemn deed
weak and empty in appearance
preserved all its importance.
The Lord's body had been offered for us! to which the Holy Ghost Himself was to
bear witness
and which was to maintain all its importance in the Christian's
heart
and to be the foundation and centre of the edifice of the assembly.
Whatever might be the power that shone forth in the assembly
the heart was
brought back to this. The body of the Lord Himself had been offered
[5] the
lips of Jesus had claimed our remembrance. This moral equilibrium is very
important to saints. Power
and the exercise of gifts do not necessarily act
upon the conscience and the heart of those to whom they are committed
nor of
those always who enjoy their display. And
although God is present (and when we
are in a good state
that is felt)
still it is a man who speaks and who acts
upon others; he is prominent. In the Lord's supper the heart is brought back to
a point in which it is entirely dependent
in which man is nothing
in which
Christ and His love are everything
in which the heart is exercised
and the
conscience remembers that it has needed cleansing
and that it has been
cleansed by the work of Christ-that we depend absolutely on this grace. The
affections also are in the fullest exercise. It is important to remember this.
The consequences that followed forgetfulness of the import of this ordinance
confirmed its importance and the Lord's earnest desire that they should take
heed to it. The apostle is going to speak of the power of the Holy Ghost
manifested in His gifts
and of the regulations necessary to maintain order and
provide for edification where they were exercised in the assembly; but
before
doing so
he places the Lord's supper as the moral centre
the object of the
assembly. Let us remark some of the thoughts of the Spirit in connection with
this ordinance.
First
He links the affections with it in the strongest way. It was
the same night on which Jesus was betrayed that He left this memorial of His
sufferings and of His love. As the paschal lamb brought to mind the deliverance
which the sacrifice offered in Egypt had procured for Israel
thus the Lord's
supper called to mind the sacrifice of Christ. He is in the glory
the Spirit
is given; but they were to remember Him. His offered body was the object before
their hearts in this memorial. Take notice of this word "Remember."
It is not a Christ as He now exists
it is not the realisation of what He is:
that is not a remembrance-His body is now glorified. It is a remembrance of
what He was on the cross. It is a body slain
and blood shed
not a glorified
body. It is remembered
though
by those who are now united to Him in the glory
into which He is entered. As risen and associated with Him in glory
they look
back to that blessed work of love
and His love in it which gave them a place
there. They drink also of the cup in remembrance of Him. In a word
it is
Christ looked at as dead: there is not such a Christ now.
It is the remembrance of Christ Himself. It is that which
attaches to Himself
it is not only the value of His sacrifice
but attachment
to Himself
the remembrance of Himself. The apostle then shews us
if it is a
dead Christ
who it is that died. Impossible to find two words
the bringing together
of which has so important a meaning
The death of the Lord. How many things are
comprised in that He who is called the Lord had died! What love! what purposes!
what efficacy! what results! The Lord Himself gave Himself up for us. We
celebrate His death. At the same time
it is the end of God's relations with
the world on the ground of man's responsibility
except the judgment. This
death has broken every link-has proved the impossibility of any. We shew forth
this death until the rejected Lord shall return
to establish new bonds of
association by receiving us to Himself to have part in them. It is this which
we proclaim in the ordinance when we keep it. Besides this
it is in itself a
declaration that the blood on which the new covenant is founded has been
already shed; it was established in this blood. I do not go beyond that which
the passage presents; the object of the Spirit of God here
is to set before
us
not the efficacy of the death of Christ
but that which attaches the heart
to Him in remembering His death
and the meaning of the ordinance itself. It is
a dead
betrayed Christ whom we remember. The offered body was
as it were
before their eyes at this supper. The shed blood of the Saviour claimed the
affections of their heart for Him. They were guilty of despising these precious
things
if they took part in the supper unworthily. The Lord Himself fixed our
thoughts there in this ordinance
and in the most affecting way
at the very
moment of His betrayal.
But if Christ attracted the heart thus to fix its
attention there
discipline was also solemnly exercised in connection with this
ordinance. If they despised the broken body and the blood of the Lord by taking
part in it lightly
chastisement was inflicted. Many had become sick and weak
and
many had fallen asleep
that is
had died. It is not the being worthy to
partake that is spoken of
but the partaking in an unworthy manner. Every
Christian
unless some sin had excluded him
was worthy to partake because he
was a Christian. But a Christian might come to it without judging himself
or
appreciating as he ought that which the supper brought to his mind
and which
Christ had connected with it. He did not discern the Lord's body; and he did
not discern
did not judge
the evil in himself. God cannot leave us thus
careless. If the believer judges himself
the Lord will not judge him; if we do
not judge ourselves
the Lord judges; but when the Christian is judged
he is
chastened of the Lord that he may not be condemned with the world. It is the
government of God in the hands of the Lord who judges His own house: an
important and too much forgotten truth. No doubt the result of all is according
to the counsels of God
who displays in it all His wisdom
His patience
and
the righteousness of His ways; but this government is real. He desires the good
of His people in the end; but He will have holiness
a heart whose condition
answers to that which He has revealed (and He has revealed Himself)
a walk
which is its expression. The normal state of a Christian is communion
according to the power of that which has been revealed. Is there failure in
this-communion is lost
and with it the power to glorify God
a power found
nowhere else. But if one judges oneself
there is restoration: the heart being
cleansed from the evil by judging it
communion is restored. If one does not
judge oneself
God must interpose and correct and cleanse us by
discipline-discipline which may even be unto death (see Job 33
36; 1 John
5:16; James 5:14
15).
There are yet one or two remarks to be made. To
"judge" oneself
is not the same word as to be "judged" of
the Lord. It is the same that is used in chapter 11:29
"discerning the
Lord's body." Thus
what we have to do is not only to judge an evil
committed
it is to discern one's condition
as it is manifested in the
light-even as God Himself is in the light-by walking in it. This prevents our
falling into evil either in act or thought. But if we have fallen
it is not
enough to judge the action; it is ourselves we must judge
and the state of
heart
the tendency
the neglect
which occasioned our falling into the evil-in
a word
that which is not communion with God or that which hinders it. It was
thus theLord dealt with Peter. He did not reproach him for his fault
He judged
its root.
Moreover the assembly ought to have power to discern
these things. God acts in this way
as we have seen in Job; but the saints have
the mind of Christ by the Spirit of Christ
and ought to discern their own
condition.
The foundation and centre of all this
is the position in
which we stand towards Christ in the Lord's supper
as the visible centre of
communion and the expression of His death; in which sin
all sin
is judged.
Now we are in connection with this holy judgment of sin as our portion. We
cannot mingle the death of Christ with sin. It is
as to its nature and
efficacy
of which the full result will in the end be manifested
the total
putting away of sin. It is the divine negation of sin. He died to sin
and that
in love to us. It is the absolute holiness of God made sensible and expressed
to us in that which took place with regard to sin. It is absolute devotedness
to God for His glory in this respect. To bring sin or carelessness into it
is
to profane the death of Christ
who died rather than allow sin to subsist
before God. We cannot be condemned with the world
because He has died and has
put away sin for us; but to bring sin to that which represents this very death
in which He suffered for sin is a thing which cannot be borne. God vindicates
that which is due to the holiness and the love of a Christ who gave up His life
to put away sin. One cannot say
I will not go to the table; that is
I will
accept the sin and give up the confession of the value of that death. We
examine ourselves
and we go; we re-establish the rights of His death in our
conscience-for all is pardoned and expiated as to guilt
and we go to
acknowledge these rights as the proof of infinite grace.
The world is condemned. Sin in the Christian is judged
it escapes neither the eye nor the judgment of God. He never permits it; He
cleanses the believer from it by chastening him
although He does not condemn
because Christ has borne his sins
and been made sin for him. The death of
Christ forms then the centre of communion in the assembly
and the touchstone
of conscience
and that
with respect to the assembly
in the Lord's supper.
[1] In 1
Timothy 2:11-15 the moral effect of the circumstances of the fall is
introduced
as giving the woman her true place in the assembly with regard to
man.
[2] We
are not as yet come to the order in the assembly. That commences with verse 17.
[3] The
first chapter of Genesis gives us man in his place in creation as from God the
Creator; the second
his own relationship with Jehovah God
where he was placed
in connection with Him
and the woman's with himself.
[4] This
connects itself too with the fact that it is the expression of the unity of the
body-truth specially committed to the apostle. On the other hand
he was not
sent to baptise. That was mere admission to the house already formed
and to
which the apostle had been admitted like others.
[5] I do
not say "broken"
the best MSS. omitting it; but it is the memorial
of Christ slain
and His precious blood poured out.
── John Darby《Synopsis of 1 Corinthians》
1 Corinthians 11
Chapter Contents
The apostle
after an exhortation to follow him
(1)
corrects some abuses. (2-16) Also contentions
divisions
and disorderly
celebrations of the Lord's supper. (17-22) He reminds them of the nature and
design of its institution. (23-26) And directs how to attend upon it in a due
manner. (27-34)
Commentary on 1 Corinthians 11:1
(Read 1 Corinthians 11:1)
The first verse of this chapter seems properly to be the
close to the last. The apostle not only preached such doctrine as they ought to
believe
but led such a life as they ought to live. Yet Christ being our
perfect example
the actions and conduct of men
as related in the Scriptures
should be followed only so far as they are like to his.
Commentary on 1 Corinthians 11:2-16
(Read 1 Corinthians 11:2-16)
Here begin particulars respecting the public assemblies
1 Corinthians 14. In the abundance of spiritual
gifts bestowed on the Corinthians
some abuses had crept in; but as Christ did
the will
and sought the honour of God
so the Christian should avow his
subjection to Christ
doing his will and seeking his glory. We should
even in
our dress and habit
avoid every thing that may dishonour Christ. The woman was
made subject to man
because made for his help and comfort. And she should do
nothing
in Christian assemblies
which looked like a claim of being equal. She
ought to have "power
" that is
a veil
on her head
because of the
angels. Their presence should keep Christians from all that is wrong while in
the worship of God. Nevertheless
the man and the woman were made for one
another. They were to be mutual comforts and blessings
not one a slave
and
the other a tyrant. God has so settled matters
both in the kingdom of
providence and that of grace
that the authority and subjection of each party
should be for mutual help and benefit. It was the common usage of the churches
for women to appear in public assemblies
and join in public worship
veiled;
and it was right that they should do so. The Christian religion sanctions
national customs wherever these are not against the great principles of truth
and holiness; affected singularities receive no countenance from any thing in
the Bible.
Commentary on 1 Corinthians 11:17-22
(Read 1 Corinthians 11:17-22)
The apostle rebukes the disorders in their partaking of
the Lord's supper. The ordinances of Christ
if they do not make us better
will be apt to make us worse. If the use of them does not mend
it will harden.
Upon coming together
they fell into divisions
schisms. Christians may
separate from each other's communion
yet be charitable one towards another;
they may continue in the same communion
yet be uncharitable. This last is
schism
rather than the former. There is a careless and irregular eating of the
Lord's supper
which adds to guilt. Many rich Corinthians seem to have acted
very wrong at the Lord's table
or at the love-feasts
which took place at the
same time as the supper. The rich despised the poor
and ate and drank up the
provisions they brought
before the poor were allowed to partake; thus some
wanted
while others had more than enough. What should have been a bond of
mutual love and affection
was made an instrument of discord and disunion. We
should be careful that nothing in our behaviour at the Lord's table
appears to
make light of that sacred institution. The Lord's supper is not now made an
occasion for gluttony or revelling
but is it not often made the support of
self-righteous pride
or a cloak for hypocrisy? Let us never rest in the
outward forms of worship; but look to our hearts.
Commentary on 1 Corinthians 11:23-34
(Read 1 Corinthians 11:23-34)
The apostle describes the sacred ordinance
of which he
had the knowledge by revelation from Christ. As to the visible signs
these are
the bread and wine. What is eaten is called bread
though at the same time it
is said to be the body of the Lord
plainly showing that the apostle did not
mean that the bread was changed into flesh. St. Matthew tells us
our Lord bid
them all drink of the cup
Matthew 26:27
as if he would
by this
expression
provide against any believer being deprived of the cup. The things
signified by these outward signs
are Christ's body and blood
his body broken
his blood shed
together with all the benefits which flow from his death and
sacrifice. Our Saviour's actions were
taking the bread and cup
giving thanks
breaking the bread
and giving both the one and the other. The actions of the
communicants were
to take the bread and eat
to take the cup and drink
and to
do both in remembrance of Christ. But the outward acts are not the whole
or
the principal part
of what is to be done at this holy ordinance. Those who
partake of it
are to take him as their Lord and Life
yield themselves up to
him
and live upon him. Here is an account of the ends of this ordinance. It is
to be done in remembrance of Christ
to keep fresh in our minds his dying for
us
as well as to remember Christ pleading for us
in virtue of his death
at
God's right hand. It is not merely in remembrance of Christ
of what he has
done and suffered; but to celebrate his grace in our redemption. We declare his
death to be our life
the spring of all our comforts and hopes. And we glory in
such a declaration; we show forth his death
and plead it as our accepted
sacrifice and ransom. The Lord's supper is not an ordinance to be observed
merely for a time
but to be continued. The apostle lays before the Corinthians
the danger of receiving it with an unsuitable temper of mind; or keeping up the
covenant with sin and death
while professing to renew and confirm the covenant
with God. No doubt such incur great guilt
and so render themselves liable to
spiritual judgements. But fearful believers should not be discouraged from
attending at this holy ordinance. The Holy Spirit never caused this scripture
to be written to deter serious Christians from their duty
though the devil has
often made this use of it. The apostle was addressing Christians
and warning
them to beware of the temporal judgements with which God chastised his
offending servants. And in the midst of judgement
God remembers mercy: he many
times punishes those whom he loves. It is better to bear trouble in this world
than to be miserable for ever. The apostle points our the duty of those who
come to the Lord's table. Self-examination is necessary to right attendance at
this holy ordinance. If we would thoroughly search ourselves
to condemn and
set right what we find wrong
we should stop Divine judgements. The apostle
closes all with a caution against the irregularities of which the Corinthians
were guilty at the Lord's table. Let all look to it
that they do not come
together to God's worship
so as to provoke him
and bring down vengeance on
themselves.
── Matthew Henry《Concise Commentary on 1 Corinthians》
1 Corinthians 11
Verse 2
[2] Now
I praise you
brethren
that ye remember me in all things
and keep the
ordinances
as I delivered them to you.
I praise you —
The greater part of you.
Verse 3
[3] But I would have you know
that the head of every man is Christ; and the
head of the woman is the man; and the head of Christ is God.
I would have you know — He does not seem to have given them any order before concerning this.
The head of every man — Particularly every believer.
Is Christ
and the head of Christ is God — Christ
as he is Mediator
acts in all things subordinately to his
Father. But we can no more infer that they are not of the same divine nature
because God is said to be the head of Christ
than that man and woman are not
of the same human nature
because the man is said to be the head of the woman.
Verse 4
[4]
Every man praying or prophesying
having his head covered
dishonoureth his
head.
Every man praying or prophesying — Speaking by the immediate power of God.
With his head —
And face.
Covered —
Either with a veil or with long hair.
Dishonoureth his head — St. Paul seems to mean
As in these eastern nations veiling the head is
a badge of subjection
so a man who prays or prophesies with a veil on his
head
reflects a dishonour on Christ
whose representative he is.
Verse 5
[5] But
every woman that prayeth or prophesieth with her head uncovered dishonoureth
her head: for that is even all one as if she were shaven.
But every woman —
Who
under an immediate impulse of the Spirit
(for then only was a woman
suffered to speak in the church
) prays or prophesies without a veil on her
face
as it were disclaims subjection
and reflects dishonour on man
her head.
For it is the same
in effect
as if she cut her hair short
and wore it in the
distinguishing form of the men. In those ages
men wore their hair exceeding
short
as appears from the ancient statues and pictures.
Verse 6
[6] For if the woman be not covered
let her also be shorn: but if it be a
shame for a woman to be shorn or shaven
let her be covered.
Therefore if a woman is not covered — If she will throw off the badge of subjection
let her appear with her
hair cut like a man's. But if it be shameful far a woman to appear thus in
public
especially in a religious assembly
let her
for the same reason
keep
on her veil.
Verse 7
[7] For
a man indeed ought not to cover his head
forasmuch as he is the image and
glory of God: but the woman is the glory of the man.
A man indeed ought not to veil his head
because he is the image of God - In the dominion he bears over the creation
representing the supreme dominion of God
which is his glory. But the woman is
only matter of glory to the man
who has a becoming dominion over her.
Therefore she ought not to appear
but with her head veiled
as a tacit
acknowledgment of it.
Verse 8
[8] For
the man is not of the woman; but the woman of the man.
The man is not — In
the first production of nature.
Verse 10
[10] For
this cause ought the woman to have power on her head because of the angels.
For this cause also a woman ought to be
veiled in the public assemblies
because of the angels - Who attend there
and
before whom they should be careful not to do anything indecent or irregular.
Verse 11
[11]
Nevertheless neither is the man without the woman
neither the woman without
the man
in the Lord.
Nevertheless in the Lord Jesus
there is
neither male nor female - Neither is excluded; neither is preferred before the
other in his kingdom.
Verse 12
[12] For
as the woman is of the man
even so is the man also by the woman; but all
things of God.
And as the woman was at first taken out of
the man
so also the man is now
in the ordinary course of nature
by the
woman; but all things are of God - The man
the woman
and their dependence on
each other.
Verse 13
[13]
Judge in yourselves: is it comely that a woman pray unto God uncovered?
Judge of yourselves —
For what need of more arguments if so plain a case? Is it decent for a woman to
pray to God - The Most High
with that bold and undaunted air which she must
have
when
contrary to universal custom
she appears in public with her head
uncovered?
Verse 14
[14] Doth
not even nature itself teach you
that
if a man have long hair
it is a shame
unto him?
For a man to have long hair
carefully
adjusted
is such a mark of effeminacy as is a disgrace to him.
Verse 15
[15] But
if a woman have long hair
it is a glory to her: for her hair is given her for
a covering.
Given her —
Originally
before the arts of dress were in being.
Verse 16
[16] But
if any man seem to be contentious
we have no such custom
neither the churches
of God.
We have no such custom here
nor any of the
other churches of God - The several churches that were in the apostles' time
had different customs in things that were not essential; and that under one and
the same apostle
as circumstances
in different places
made it convenient.
And in all things merely indifferent the custom of each place was of sufficient
weight to determine prudent and peaceable men. Yet even this cannot overrule a
scrupulous conscience
which really doubts whether the thing be indifferent or
no. But those who are referred to here by the apostle were contentious
not
conscientious
persons.
Verse 18
[18] For
first of all
when ye come together in the church
I hear that there be
divisions among you; and I partly believe it.
In the church — In
the public assembly.
I hear there are schisms among you; and I
partly believe it — That is
I believe it of some of you. It
is plain that by schisms is not meant any separation from the church
but
uncharitable divisions in it; for the Corinthians continued to be one church;
and
notwithstanding all their strife and contention
there was no separation
of any one party from the rest
with regard to external communion. And it is in
the same sense that the word is used
1 Corinthians 1:10; 1 Corinthians 12:25; which are the only places
in the New Testament
beside this
where church schisms are mentioned.
Therefore
the indulging any temper contrary to this tender care of each other
is the true scriptural schism. This is
therefore
a quite different thing from
that orderly separation from corrupt churches which later ages have stigmatized
as schisms; and have made a pretence for the vilest cruelties
oppressions
and
murders
that have troubled the Christian world. Both heresies and schisms are
here mentioned in very near the same sense; unless by schisms be meant
rather
those inward animosities which occasion heresies; that is
outward divisions or
parties: so that whilst one said
"I am of Paul
" another
"I am
of Apollos
" this implied both schism and heresy. So wonderfully have
later ages distorted the words heresy and schism from their scriptural meaning.
Heresy is not
in all the Bible
taken for "an error in
fundamentals
" or in anything else; nor schism
for any separation made
from the outward communion of others. Therefore
both heresy and schism
in the
modern sense of the words
are sins that the scripture knows nothing of; but
were invented merely to deprive mankind of the benefit of private judgment
and
liberty of conscience.
Verse 19
[19] For
there must be also heresies among you
that they which are approved may be made
manifest among you.
There must be heresies — Divisions.
Among you — In
the ordinary course of things; and God permits them
that it may appear who
among you are
and who are not
upright of heart.
Verse 20
[20] When
ye come together therefore into one place
this is not to eat the Lord's
supper.
Therefore —
That is
in consequence of those schisms.
It is not eating the Lord's supper — That solemn memorial of his death; but quite another thing.
Verse 21
[21] For
in eating every one taketh before other his own supper: and one is hungry
and
another is drunken.
For in eating what ye call the Lord's supper
instead of all partaking of one bread
each person brings his own supper
and
eats it without staying for the rest. And hereby the poor
who cannot provide
for themselves
have nothing; while the rich eat and drink to the full just as
the heathens use to do at the feasts on their sacrifices.
Verse 22
[22]
What? have ye not houses to eat and to drink in? or despise ye the church of
God
and shame them that have not What shall I say to you? shall I praise you
in this? I praise you not.
Have ye not houses to eat and drink your
common meals in? or do ye despise the church of God - Of which the poor are
both the larger and the better part. Do ye act thus in designed contempt of
them?
Verse 23
[23] For
I have received of the Lord that which also I delivered unto you
That the Lord
Jesus the same night in which he was betrayed took bread:
I received — By
an immediate revelation.
Verse 24
[24] And
when he had given thanks
he brake it
and said
Take
eat: this is my body
which is broken for you: this do in remembrance of me.
This is my body
which is broken for you — That is
this broken bread is the sign of my body
which is even now to
be pierced and wounded for your iniquities. Take then
and eat of
this bread
in an humble
thankful
obediential remembrance of my dying love; of the
extremity of my sufferings on your behalf
of the blessings I have thereby
procured for you
and of the obligations to love and duty which I have by all
this laid upon you.
Verse 25
[25] After
the same manner also he took the cup
when he had supped
saying
This cup is
the new testament in my blood: this do ye
as oft as ye drink it
in
remembrance of me.
After supper —
Therefore ye ought not to confound this with a common meal.
Do this in remembrance of me — The ancient sacrifices were in remembrance of sin: this sacrifice
once
offered
is still represented in remembrance of the remission of sins.
Verse 26
[26] For
as often as ye eat this bread
and drink this cup
ye do shew the Lord's death
till he come.
Ye show forth the Lord's death — Ye proclaim
as it were
and openly avow it to God
and to all the
world.
Till he come — In
glory.
Verse 27
[27]
Wherefore whosoever shall eat this bread
and drink this cup of the Lord
unworthily
shall be guilty of the body and blood of the Lord.
Whosoever shall eat this bread unworthily — That is
in an unworthy
irreverent manner; without regarding either Him
that appointed it
or the design of its appointment. Shall be guilty of
profaning that which represents the body and blood of the Lord.
Verse 28
[28] But
let a man examine himself
and so let him eat of that bread
and drink of that
cup.
But let a man examine himself — Whether he know the nature and the design of the institution
and
whether it be his own desire and purpose throughly to comply therewith.
Verse 29
[29] For
he that eateth and drinketh unworthily
eateth and drinketh damnation to
himself
not discerning the Lord's body.
For he that eateth and drinketh so unworthily
as those Corinthians did
eateth and drinketh judgment to himself - Temporal
judgments of various kinds
1 Corinthians 11:30. Not distinguishing the
sacred tokens of the Lord's body - From his common food.
Verse 30
[30] For
this cause many are weak and sickly among you
and many sleep.
For this cause —
Which they had not observed.
Many sleep — In
death.
Verse 31
[31] For
if we would judge ourselves
we should not be judged.
If we would judge ourselves — As to our knowledge
and the design with which we approach the Lord's
table.
We should not be thus judged — That is
punished by God.
Verse 32
[32] But
when we are judged
we are chastened of the Lord
that we should not be
condemned with the world.
When we are thus judged
it is with this
merciful design
that we may not be finally condemned with the world.
Verse 33
[33]
Wherefore
my brethren
when ye come together to eat
tarry one for another.
The rest —
The other circumstances relating to the Lord's supper.
── John Wesley《Explanatory Notes on 1
Corinthians》
Chapter 11. Head Covering and the
Broken Bread
Head Covering:
Authority
The Broken Bread: Life
I. Woman Should
Wear Head Covering
II. Meetings
that Do Harm
III. Partake
the Lord's Supper with Right Attitude
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Eleven General Review OBJECTIVES IN STUDYING THIS CHAPTER
1) To ascertain if Paul's instructions concerning the veil were meant to be applied today
or if he was simply admonishing them to abide by what was a social custom of their day 2) To notice the purpose of the Lord's Supper and the manner in which it is to be observed SUMMARY
Having spent three chapters discussing the issue of eating thingssacrificed to idols
Paul now quickly covers two separate matters inthis one chapter. The first pertains to women praying and prophesyingwith heads uncovered (2-16). In view of what we are able to gleanabout the society of Corinth chapter and elsewhere
I believe that the problem Paul addresses is onethat was occurring out in public and not in the assembly. Beginning in verse 17 and continuing through chapter 14
Paul covers issues affecting their assemblies as a church
the first being the manner in which they abused the observance of the Lord's Supper (17-34). OUTLINE
I. WOMEN PRAYING AND PROPHESYING WITH HEADS UNCOVERED (2-16)
A. INTRODUCTORY REMARKS (2-5a ) 1. Commendation for having kept the apostolic traditions delivered to them (2) 2. A reminder concerning the proper line of authority (3) 3. Concerning praying and prophesying (4-5a ) a. Every man who does so with head covered dishonors his head (Christ) b. Every woman who does so with head uncovered dishonors her head (man) B. EXPLANATORY COMMENTS (5b-16) 1. A woman praying or prophesying uncovered would make her appear as one shorn or shaved (5a ) a. If a woman is not covered
let her be shorn (6a ) b. If to be shorn or shaved is shameful
let her be covered (6b) 2. It is proper for a man not to cover his head (7-9) a. Man is the image and glory of God
while woman is the glory of man (7) b. Man did not come from woman
nor was created for woman (8-9) 3. It is appropriate for a woman to have a symbol of authority on her head
because of angels (10) 4. This is not to say that man is independent of woman (11-12) a. Especially in the Lord (11) b. For as the woman is from the man
so the man is through the woman (12a ) c. And all things are from God (12b) 5. Judge this matter for yourselves (13-15) a. Is it proper for a woman to pray to God with uncovered head? (13) b. Does not even nature teach you? (14-15) 1) That long hair on a man is a dishonor to him? (14) 2) That long hair on a woman is a glory to her
and provides a covering? (15) 6. But if anyone is contentious about this matter... (16) a. We have no such custom (i.e.
this is not an "apostolic tradition") b. Nor do the churches of God II. CONCERNING THE LORD'S SUPPER (17-34)
A. THE CONDUCT AT CORINTH IN 1. He cannot praise them for their conduct in their assemblies (17-19) a. Their coming together is not for the better
but for the worse (17) b. He has heard of their divisions
of which the only good thing that could be said is that it does show who is really approved among them (18-19) 2. Especially in regards to the Lord's Supper (20-22) a. Their divisiveness made it impossible to eat properly
and led to severe abuses (20-21) b. They despised the church and shamed the poor
for which Paul could not praise them (22) B. THE INSTITUTION AND PROPER OBSERVANCE OF THE LORD'S SUPPER(23-34)
1. The institution as received by Paul directly from the Lord (23-25) 2. Properly observed
it is a proclamation of the Lord's death (26) 3. Properly observed
it is accompanied by self-examination (27-32) a. Which enables us to observe it without bringing judgment to ourselves (27-29) b. Otherwise
we will be judged and chastened by the Lord
that we might not be condemned with the world (30-32) 4. Concluding instructions (33-34) a. When you come together to eat the Supper
wait for one another (33) b. If you are hungry
eat at home (34a ) c. Paul will have more to say when he comes to Corinth REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- Women Praying And Prophesying With Head Uncovered (2-16) - Concerning The Lord's Supper (17-34)