1 Corinthians 11:27 Kommentar

In this chapter the apostle blames, and endeavours to rectify, some great indecencies and manifest disorders in the church of Corinth; as, I. The misconduct of their women (some of whom seem to have been inspired) in the public assembly, who laid by their veils, the common token of subjection to their husbands in that part of the world. This behaviour he reprehends, requires them to keep veiled, asserts the superiority of the husband, yet so as to remind the husband that both were made for mutual help and comfort (v. 1-16). II. He blames them for their discord and neglect and contempt of the poor, at the Lord's supper (Co1 11:17-22). III. To rectify these scandalous disorders, he sets before them the nature and intentions of this holy institution, directs them how they should attend on it, and warns them of the danger of a conduct to indecent as theirs, and of all unworthy receiving (Co1 11:23 to the end).

INTRODUCTION TO 1 CORINTHIANS 11 In this chapter the apostle blames both men and women for their indecent appearance in public worship, and admonishes them how they should behave with the reasons of it; and also corrects some abuses and irregularities among them, at, or before, the Lord's supper; which leads him to give a particular account of that ordinance, of the nature, use, and design of it, and some directions about the performance of it, and attendance on it. He begins with an exhortation suitable to what he had said in the latter part of the preceding chapter, to follow him, as he followed Christ, Co1 11:1 and praises them for their remembrance of him, and for the keeping the ordinances as they were delivered to them; that is, as many of them, and as far as they did so, Co1 11:2. And in order to make way for what he had on his mind to reprove them for, and admonish them about, he observes, that as God is the head of Christ, and Christ the head of every man, so the man is the head of the woman, Co1 11:3 wherefore for him to appear, and join in public worship, with his head covered, is to dishonour his head, Co1 11:4 as, on the other hand, for a woman to have her head uncovered in divine service, is to dishonour her head, it being all one as if her head was shaved, Co1 11:5 wherefore it is concluded, that if it is a shame for her to be shaved or shorn, she ought to be covered when attending the worship of God, Co1 11:6. The reason why a man should be uncovered at such a time is, because he is the image and glory of God; and the reason why the woman should be covered is, because she is the glory of the man, is made for his glory, and to be in subjection to him, of which the covering is a token, Co1 11:7 and that she is so, is argued from the order of the creation, man being not of the woman, but the woman of the man, Co1 11:8 and from the end of the creation, man being not for the woman, but the woman for the man, Co1 11:9. Another reason why the woman should be covered at the time of public worship is, because of the angels then present, Co1 11:10 but lest on this account the woman should be treated with contempt by the man, the apostle observes, that they are not, and cannot be without one another; and that they are from each other in different senses, and both from the Lord, Co1 11:11, and then proceeds to other arguments, showing that women should not appear uncovered in the house of God: one is taken from the uncomeliness of it, which must be so judged by everyone, Co1 11:13 and another is taken from nature and custom, and the contrary in men, which is disagreeable and shameful; for, if, the dictates of nature, it is shameful in men to wear long hair, it must be comely and decent in women, and what is for their glory, to wear such hair, since it is their covering, Co1 11:14. But if, after all the apostle had said on this subject, there should be any contentious persons disposed to wrangle about it, he observes, that they were not proper persons to be continued in the church, Co1 11:16 and then proceeds to take notice of some ill conduct of many in the Corinthian church, at, or before, the eating of the Lord's supper; partly through schisms and factions, they meeting in parties for that purpose; which he had heard of, and had reason to believe, and could not praise them for; their coming together in such a manner, being for the worse, and not the better, Co1 11:18 and the rather he gave credit to this report, since there were heresies among them, which issue in schisms and divisions, and which must be expected, that hereby Christ's faithful ones might be distinguished from others, Co1 11:19 when he goes on to show how they abused the ordinance of the supper, not only by meeting together in parties, but by indulging their sensual appetites in eating and drinking, which was the principal end in coming together, and not the Lord's supper, Co1 11:20 for they stayed not one for another, but one took his supper before the other, and so the one was full, and the other hungry, Co1 11:21 the evil of which the apostle exposes by observing the indecency of such a conduct, when they had houses of their own to feast in; the contempt which they cast upon the church of God, and the shame they exposed the poor and hungry unto, all which was far from being praiseworthy, Co1 11:22 upon which he gives a particular account of the Lord's supper, as he had it from Christ himself, the time when, the manner in which it was instituted and celebrated by him, the significance of its several parts, its use, and end, and the continuance of it until the second coming of Christ, Co1 11:23 and then he proceeds to show the evil of an unworthy partaking of this ordinance, how that such are guilty of, and vilify and reproach the body and blood of Christ, Co1 11:27 wherefore previous to a participation of it a man should examine himself as to his repentance towards God, and faith in Christ, Co1 11:28 seeing such that are unworthy communicants bring condemnation on themselves, not having spiritual judgment to discern the Lord's body in the ordinance, Co1 11:29 and so become liable to diseases and death itself, which was the case of several in the Corinthian church, Co1 11:30 whereas, if persons would but examine and judge of themselves before hand, they would not be exposed to such judgments, Co1 11:31 though the people of God, when they are afflicted, should look upon their afflictions, not as punishments, but as chastisements inflicted on them, for this end, that they might not be condemned with the world of the ungodly hereafter, Co1 11:32. Wherefore the apostle's advice is, that when they came to the Lord's table they would not form themselves into factions and parties, and one part of them eat before, and separate from the rest, but that they would tarry till they all come together, and then join as one body and one bread, Co1 11:33 and that if any man was an hungry, he should eat at home, and not have an ante-supper in the house of God, indulging his appetite there to his condemnation, and those that joined with him, Co1 11:34 and the chapter is concluded with an intimation, that besides these irregularities, there were others in this church which the apostle signifies he would correct, when he should be in person with them.

But let a man examine himself,.... Whether he has a true sense of sin, sorrow and repentance for it; otherwise he will see no need of a Saviour, nor will he look to Christ for salvation, or be thankful to him for redemption by him; all which are necessary in a due observance of this ordinance; also, whether he is in the faith, whether he is a partaker of the true grace of faith, which is attended with good works, and shows itself by love to Christ, and to the saints; whereby a man goes out of himself to Christ for spiritual food and strength, peace and comfort, righteousness, life, and salvation; and by which he receives all from Christ, and gives him all the glory: this is absolutely necessary to his right and comfortable partaking of the Lord's supper, since without faith he cannot discern the Lord's body, nor, in a spiritual sense, eat his flesh, and drink his blood, nor attend on the ordinance in a manner acceptable unto God. Let him also examine and try whether he is sound in the doctrine of faith; or let him prove himself to be so, or show that he is one that is approved thereby; to whom the word of faith has come with power, and who has received it in the love of it, and firmly believes it; since an heretic is to be rejected from the communion of the church, and to be debarred the ordinances of it: let him examine himself, whether Christ is in him, whether he is revealed to him, and in him, as God's way of salvation, and the hope of glory; whether he is formed in his soul, his Spirit put, and his grace implanted there; since if Christ is not within, it will be of no avail to partake of the outward symbols of his body and blood. But if a man, upon reflection, under the influence and testimony of the Spirit, can come to a satisfaction in these things, however mean and unworthy he may seem in his own sight, let him come to the table of the Lord, and welcome. And so let him eat of that bread, and drink of that cup; none should discourage or hinder him; nor should he deprive himself of such a privilege, to which he has an undoubted right. There seems to be an allusion in these words to what the master of the family used at the passover, when he said (z), "everyone that is hungry, , "let him come and eat", and everyone that hath need or ought, let him keep the passover.'' (z) Haggadah Shel Pesach, p. 4.

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs. But after ye are filled, thus give thanks: We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.

Both must therefore test themselves: the one, if he is qualified to speak and leave behind him written records; the other, if he is in a right state to hear and read: as also some in the dispensation of the Eucharist, according to custom enjoin that each one of the people individually should take his part. One's own conscience is best for choosing accurately or shunning. And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments. "So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup." It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour.

Till unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.".

For while it behoves all Christ's soldiers to keep the precepts of their commander; to you it is more especially fitting that you should obey His precepts, inasmuch as you have been made an example to others, both of valour and of the fear of God. And I had indeed believed that the presbyters and deacons who are there present with you would admonish and instruct you more fully concerning the law of the Gospel, as was the case always in time past under my predecessors; so that the deacons passing in and out of the prison controlled the wishes of the martyrs by their counsels, and by the Scripture precepts. But now, with great sorrow of mind, I gather that not only the divine precepts are not suggested to you by them, but that they are even rather restrained, so that those things which are done by you yourselves, both in respect of God with caution, and in respect of God's priest with honour, are relaxed by certain presbyters, who consider neither the fear of God nor the honour of the bishop. Although you sent letters to me in which you ask that your wishes should be examined, and that peace should be granted to certain of the lapsed as soon as with the end of the persecution we should have begun to meet with our clergy, and to be gathered together once more; those presbyters, contrary to the Gospel law, contrary also to your respectful petition, before penitence was fulfilled, before confession even of the gravest and most heinous sin was made, before hands were placed upon the repentant by the bishops and clergy, dare to offer on their behalf, and to give them the eucharist, that is, to profane the sacred body of the Lord, although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."

What then, say they, will become of those who, coming from the heretics, have been received without the baptism of the Church? If they have departed this life, they are reckoned in the number of those who have been catechumens indeed among us, but have died before they were baptized,-no trifling advantage of truth and faith, to which they had attained by forsaking error, although, being prevented by death, they had not gained the consummation of grace. But they who still abide in life should be baptized with the baptism of the Church, that they may obtain remission of sins, lest by the presumption of others they remain in their old error, and die without the completion of grace. But what a crime is theirs on the one hand who receive, or on the other, theirs who are received, that their foulness not being washed away by the layer of the Church, nor their sins put away, communion being rashly seized, they touch the body and blood of the Lord, although it is written, "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord!"

Moreover, beloved brethren, a new kind of devastation has appeared; and, as if the storm of persecution had raged too little, there has been added to the heap, under the title of mercy, a deceiving mischief and a fair-seeming calamity. Contrary to the vigour of the Gospel, contrary to the law of the Lord and God, by the temerity of some, communion is relaxed to heedless persons,-a vain and false peace, dangerous to those who grant it, and likely to avail nothing to those who receive it. They do not seek for the patience necessary to health nor the true medicine derived from atonement. Penitence is driven forth from their breasts, and the memory of their very grave and extreme sin is taken away. The wounds of the dying are covered over, and the deadly blow that is planted in the deep and secret entrails is concealed by a dissimulated suffering. Returning from the altars of the devil, they draw near to the holy place of the Lord, with hands filthy and reeking with smell, still almost breathing of the plague-bearing idol-meats; and even with jaws still exhaling their crime, and reeking with the fatal contact, they intrude on the body of the Lord, although the sacred Scripture stands in their way, and cries, saying, "Every one that is clean shall eat of the flesh; and whatever soul eateth of the flesh of the saving sacrifice, which is the Lord's, having his uncleanness upon him, that soul shall be cut off from his people." Also, the apostle testifies, and says, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He threatens, moreover, the stubborn and froward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord."

That the Eucharist is to be received with fear and honour. In Leviticus: "But whatever soul shall eat of the flesh of the sacrifice of salvation, which is the Lord's, and his uncleanness is still upon him, that soul shall perish from his people." Also in the first to the Corinthians: "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."

"Wherefore whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the Body and the Blood of the Lord." Why so? Because he poured it out, and makes the thing appear a slaughter and no longer a sacrifice. Much therefore as they who then pierced Him, pierced Him not that they might drink but that they might shed His blood: so likewise doth he that cometh for it unworthily and reaps no profit thereby. Seest thou how fearful he makes his discourse, and inveighs against them very exceedingly, signifying that if they are thus to drink, they partake unworthily of the elements? For how can it be other than unworthily when it is he who neglects the hungry? who besides overlooking him puts him to shame? Since if not giving to the poor casteth one out of the kingdom, even though one should be a virgin; or rather, not giving liberally: (for even those virgins too had oil, only they had it not abundantly:) consider how great the evil will prove, to have wrought so many impieties? "What impieties?" say you. Why sayest thou, what impieties? Thou hast partaken of such a Table and when thou oughtest to be more gentle than any and like the angels, none so cruel as thou art become. Thou hast tasted the Blood of the Lord, and not even thereupon dost thou acknowledge thy brother. Of what indulgence then art thou worthy? Whereas if even before this thou hadst not known him, thou oughtest to have come to the knowledge of him from the Table; but now thou dishonorest the Table itself; he having been deemed worthy to partake of it and thou not judging him worthy of thy meat. Hast thou not heard how much he suffered who demanded the hundred pence? how he made void the gift vouchsafed to him? Doth it not come into thy mind what thou wert and what thou hast become? Dost thou not put thyself in remembrance that if this man be poor in possessions, thou wast much more beggarly in good works, being full of ten thousand sins? Notwithstanding, God delivered thee from all those and counted thee worthy of such a Table: but thou art not even thus become more merciful: therefore of course nothing else remaineth but that thou shouldest be "delivered to the tormentors."

What does it mean to receive unworthily? To receive in mockery, to receive in contempt.

You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, that we should give thanks to Him who made us have our hearts lifted up to our head. Then, after the sanctification of God's sacrifice, because he willed that we ourselves should be his sacrifice—this was shown when the first sacrifice of God was laid down and we—meaning the sign of the reality—which we are; behold where the sanctification has been accomplished, we say the Lord's Prayer, which you have received and rendered. After it has been said: Peace be with you, and the Christians give each other a holy kiss. It is a sign of peace: as the lips show, let it be done in conscience, that is, just as your lips approach your brother's lips, let your heart not depart from his heart. Great indeed are the sacraments and very great indeed. Do you wish to know how they are commended? The Apostle says: Whosoever shall eat of the body of Christ or drink of the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. What does it mean to receive unworthily? To receive it contemptuously, to receive it scoffingly. Do not make it seem cheap to you, because you see it. What you see passes away, but what is signified, the invisible, does not pass, but remains. Behold, it is received, eaten, consumed. Does the body of Christ perish? Does the Church of Christ perish? Do the members of Christ perish? By no means. Here they are cleansed, there they are crowned. Therefore, what is signified remains, even though that which signifies might seem to pass away.

We also, our Father, thank You for the precious blood of Jesus Christ, which was shed for us and for His precious body, whereof we celebrate this representation, as Himself appointed us, "to show forth His death." [1 Corinthians 11:26] For through Him glory is to be given to You forever. Amen. Let no one eat of these things that is not initiated; but those only who have been baptized into the death of the Lord. But if any one that is not initiated conceal himself, and partake of the same, "he eats eternal damnation;" because, being not of the faith of Christ, he has partaken of such things as it is not lawful for him to partake of, to his own punishment. But if any one is a partaker through ignorance, instruct him quickly, and initiate him, that he may not go out and despise you.

He hints that they themselves partake unworthily, because they despise the poor. In what way, then, is one who partakes unworthily guilty? In that he too has shed the blood. For just as those who then pierced did not pierce in order to drink, but in order to shed, so too the one who drinks unworthily, and therefore receives no benefit from it, has shed the blood in vain. The Jews tore the tunic of the King, but whoever partakes unworthily has cast it into the mud, that is, into his own soul. Is not the dishonor equal? Therefore he is guilty in equal measure.

After showing the dignity of this sacrament, the Apostle now rouses the faithful to receive it reverently. First, he outlines the peril threatening those who receive unworthily; secondly, he applies a saving remedy (v. 28). First, therefore, he says, Therefore, from the fact that this which is received sacramentally is the body of Christ and what is drunk is the blood of Christ, whoever eats this bread or drinks the cup in an unworthy manner will be guilty of profaning the body and blood of the Lord. In these words must be considered, first, how someone eats or drinks unworthily. According to a Gloss this happens in three ways: first, as to the celebration of this sacrament, namely, because someone celebrates the sacrament in a manner different from that handed down by Christ; for example, if he offers in this sacrament a bread other than wheaten or some liquid other than wine from the grape of the vine. Hence it says in Lev (10:1) that Nadab and Abihu, sons of Aaron, offered before the Lord "unholy fire, such as he had not commanded them. And fire came forth from the presence of the Lord and devoured them." Secondly, from the fact that someone approached the Eucharist with a mind not devout. This lack of devotion is sometimes venial, as when someone with his mind distracted by worldly affairs approaches this sacrament habitually retaining due reverence toward it; and such lack of devotion, although it impedes the fruit of this sacrament, which is spiritual refreshment, does not make one guilty of the body and blood of the Lord, as the Apostle says here. But a certain lack of devotion is a mortal sin, i.e., when it involves contempt of this sacrament, as it says in Mal (1:12): "But you profane it when you say that the Lord's table is polluted and its food may be despised." It is of such lack of devotion that the Gloss speaks. In a third way someone is said to be unworthy, because he approaches the Eucharist with the intention of sinning mortally. For it says in Lev (21:23): "He shall not approach the altar, because he has a blemish." Someone is understood to have a blemish as long as he persists in the intention of sinning, which, however, is taken away through penitence. By contrition, indeed, which takes away the will to sin with the intention of confession and making satisfaction, as to the remission of guilt and eternal punishment; by confession and satisfaction as to the total remission of punishment and reconciliation with the members of the Church. Therefore, in cases of necessity, as when someone does not have an abundance of confessors, contrition is enough for receiving this sacrament. But as a general rule, confession with some satisfaction should precede. Hence in the book on Church Dogmas it says: "One who desires to go to communion should make satisfaction with tears and prayers, and trusting in the Lord approach the Eucharist clean, free from care, and secure. But I say this of the person not burdened with capital and mortal sins. For the one whom mortal sins committed after baptism press down, I advise to make satisfaction with public penance, and so be joined to communion by the judgment of the priest, if he does not wish to receive the condemnation of the Church." But it seems that sinners do not approach this sacrament unworthily. For in this sacrament Christ is received, and He is the spiritual physician, Who says of Himself in Matt (9:12): "Those who are well have no need of a physician, but those who are sick." The answer is that this sacrament is spiritual food, as baptism is spiritual birth. But one is born in order to live, but he is not nourished unless he is already alive. Therefore, this sacrament does not befit sinners who are not yet alive by grace; although baptism befits them. Furthermore, the Eucharist is the sacrament of love and ecclesial unity, as Augustine says On John. Since, therefore, the sinner lacks charity and is deservedly separated from the unity of the Church, if he approaches this sacrament, he commits a falsehood, since he is signifying that he has charity, but does not. Yet because a sinner sometimes has faith in this sacrament, it is lawful for him to look at this sacrament, which is absolutely denied to unbelievers, as Denis says in Ecclesiastical Hierarchy. Secondly, it is necessary to consider how one who receives this sacrament unworthily is guilty of the body and blood of the Lord. This is explained in three ways in a Gloss. In one way materially: for one incurs guilt from a sin committed against the body and blood of Christ, as contained in this sacrament, which he receives unworthily and from this his guilt is increased. For his guilt is increased to the extent that a greater person is offended against: "How much worse punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant?" (Heb 10:29). Secondly, it is explained by a similitude, so that the sense would be: He will be guilty of the body and blood of Christ, i.e., he will be punished as if he had killed Christ, as it says in Heb (6:6): "They crucify the son of God on their own account and hold him up to contempt." But according to this the gravest sin seems to be committed by those who receive the body of Christ unworthily. The answer is that a sin is grave in two ways: in one way from the sin's species, which is taken from its object; according to this a sin against the godhead, such as unbelief, blasphemy and so on, is graver than one committed against the humanity of Christ. Hence, the Lord Himself says (Matt 12:32): "Whoever says a word against the son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven." And again a sin committed against the humanity in its own species is graver than under the sacramental species. In another way the gravity of sin is considered on the part of the sinner. But one sins more, when he sins from hatred or envy or any other maliciousness, as those sinned who crucified Christ, than one who sins from weakness, as they sometimes sin who receive this sacrament unworthily. It does not follow, therefore, that the sin of receiving this sacrament unworthily should be compared to the sin of killing Christ, as though the sins were equal, but on account of a specific likeness: because each concerns the same Christ. He will be guilty of the body and blood of Christ is explained in a third way, i.e., the body and blood of the Lord will make him guilty. For something good evilly received hurts one, inasmuch as evil well used profits one, as the sting of Satan profited Paul. By these words is excluded the error of those who say that as soon as this sacrament is touched by the lips of a sinner, the body of Christ ceases to be under it. Against this is the word of the Apostle: "Whoever eats this bread or drinks the Lord's cup unworthily." For according to the above opinion no one unworthy would eat or drink. But this opinion is contrary to the truth of this sacrament, according to which the body and blood of Christ remain in this sacrament, as long as the appearances remain, no matter where they exist.

The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, Co1 11:1-6. Reasons why they should act differently, Co1 11:7-16. They are also reproved for their divisions and heresies, Co1 11:17-19. And for the irregular manner in which they celebrated the Lord's Supper, Co1 11:20-22. The proper manner of celebrating this holy rite laid down by the apostle, Co1 11:23-26. Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, Co1 11:27-34.

Whosoever shall eat - and drink - unworthily - To put a final end to controversies and perplexities relative to these words and the context, let the reader observe, that to eat and drink the bread and wine in the Lord's Supper unworthily, is to eat and drink as the Corinthians did, who ate it not in reference to Jesus Christ's sacrificial death; but rather in such a way as the Israelites did the passover, which they celebrated in remembrance of their deliverance from Egyptian bondage. Likewise, these mongrel Christians at Corinth used it as a kind of historical commemoration of the death of Christ; and did not, in the whole institution, discern the Lord's body and blood as a sacrificial offering for sin: and besides, in their celebration of it they acted in a way utterly unbecoming the gravity of a sacred ordinance. Those who acknowledge it as a sacrificial offering, and receive it in remembrance of God's love to them in sending his Son into the world, can neither bring damnation upon themselves by so doing, nor eat nor drink unworthily. See our translation of this verse vindicated at the end of the chapter, (Co1 11:34). Shall be guilty of the body and blood of the Lord. If he use it irreverently, if he deny that Christ suffered unjustly, (for of some such persons the apostle must be understood to speak), then he in effect joins issue with the Jews in their condemnation and crucifixion of the Lord Jesus, and renders himself guilty of the death of our blessed Lord. Some, however, understand the passage thus: is guilty, i.e. eats and drinks unworthily, and brings on himself that punishment mentioned Co1 11:30.

CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter. followers--Greek, "imitators." of Christ--who did not please Himself (Rom 15:3); but gave Himself, at the cost of laying aside His divine glory, and dying as man, for us (Eph 5:2; Phi 2:4-5). We are to follow Christ first, and earthly teachers only so far as they follow Christ.

eat and drink--So one of the oldest manuscripts reads. But three or four equally old manuscripts, the Vulgate and CYPRIAN, read, "or." Romanists quote this reading in favor of communion in one kind. This consequence does not follow. Paul says, "Whosoever is guilty of unworthy conduct, either in eating the bread, or in drinking the cup, is guilty of the body and blood of Christ." Impropriety in only one of the two elements, vitiates true communion in both. Therefore, in the end of the verse, he says, not "body or blood," but "body and blood." Any who takes the bread without the wine, or the wine without the bread, "unworthily" communicates, and so "is guilty of Christ's body and blood"; for he disobeys Christ's express command to partake of both. If we do not partake of the sacramental symbol of the Lord's death worthily, we share in the guilt of that death. (Compare "crucify to themselves the Son of God afresh," Heb 6:6). Unworthiness in the person, is not what ought to exclude any, but unworthily communicating: However unworthy we be, if we examine ourselves so as to find that we penitently believe in Christ's Gospel, we may worthily communicate.