1 Corinzi 11:25 Commento

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.

For as often as ye eat this bread, and drink this cup,.... Not any bread, or any cup: but what is ate and drank in an ordinance way, and according to the institution and appointment of Christ, and with a view to the end proposed by him; and though there is no set fixed time for the administration of this ordinance, yet this phrase seems to suggest that it should be often: and very plainly signifies, that the bread and wine, after the blessing or thanksgiving, remain such, and are not converted into the real body and blood of Christ; but are only outward elements representing these to faith; ye do show the Lord's death till he come; or rather, as it may be rendered in the imperative mood, as an exhortation, direction or command, "show ye the Lord's death till he come"; since everyone that eats and drinks at the Lord's table does not show forth his death, which is the great end to be answered by it; for the design of the institution of it is to declare that Christ died for the sins of his people: to represent him as crucified; to set forth the manner of his sufferings and death, by having his body wounded, bruised, and broken, and his blood shed; to express the blessings and benefits which come by his death, and his people's faith of interest in them; and to show their sense of gratitude, and declare their thankfulness for them; and all this, "till he come"; which shows the continuance of this ordinance, which is to last till Christ's second coming, where the carnal ordinances of the former dispensation were shaken and removed; and also the continuance of Gospel ministers to the end of the world, to administer it, and of churches to whom it is to be administered: this assures of the certainty of Christ's second coming; as it leads back to his coming in the flesh, suffering and dying in our stead, and thereby obtaining redemption for us; it leads forward to expect and believe he will come again, to put us into the full possession of the salvation he is the author of; when there will be no more occasion for this ordinance, nor any other, but all will cease, and God will be all in all. The apostle here refers to a custom used by the Jews in the night of the passover, to show forth the reason of their practice, and that institution to their children; when either (u). "the son asked the father, or if the son had not understanding (enough to ask), then the father taught him, saying, how different is this night from all other nights? for in all other nights we eat leavened and unleavened bread, but in this night only unleavened; in all other nights we eat the rest of herbs, but in this night bitter herbs; in all other nights we eat flesh roasted, broiled, and boiled, in this night only roasted; in all other nights we wash once, in this night twice; and as elsewhere (w) it is added, in all other nights we eat sitting or lying, in this night all of us lie; and according to the capacity of the child, the father teaches him,'' particularly he was to inform him what these several things showed forth, or declared (x); as that "the passover "declared", or "showed forth", that the Lord passed over the houses of our fathers in Egypt; the bitter herbs "showed forth", that the Egyptians made the lives of our fathers bitter in Egypt; and the unleavened bread "declared" that they were redeemed; and all these things are called "the declaration", or showing forth:'' and there is a treatise called , "the showing forth of the passover"; in which, besides the things mentioned, and many others, it is observed (y), that it was commanded the Jews "to declare" the going out of Egypt, and that everyone that diligently declares the going out of Egypt, is praiseworthy: now the apostle observes this end of the Lord's supper, to show forth his death, in opposition to the notion of the "judaizing" Christians at Corinth, who thought of nothing else but the showing forth of the passover, and the declaration of that deliverance and redemption wrought for the people of Israel; whereas the true and only intent of it was to show forth the death of Christ, redemption by him, and the greatness of his love expressed therein, and which is to be continued till his second coming; whereas the time was come when it should "be no more said, the Lord liveth, that brought up the children of Israel out of the land of Egypt", Jer 16:14. (u) Misn. Pesach. c. 10. sect. 4. Haggadah Shel. Pesach. p. 5. (w) Maimon. Chametz Umetzah, c. 8. sect. 2. (x) Moses Kotsensis Mitzvot Tora prec. aff. 41. (y) P. 5, 6. Ed. Rittangel. & Seder. Tephillot. Ed. Basil. fol. 243. 1.

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.

We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood. On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body.

"In like manner also the cup after supper, saying, This cup is the New Covenant in My Blood: this do, as oft as ye drink of it, in remembrance of Me." What sayest thou? Art thou making a remembrance of Christ, and despisest thou the poor and tremblest not? Why, if a son or brother had died and thou wert making a remembrance of him, thou wouldst have been smitten by thy conscience, hadst thou not fulfilled the custom and invited the poor: and when thou art making remembrance of thy Master, dost thou not so much as simply give a portion of the Table? But what is it which He saith, "This cup is the New Covenant?" Because there was also a cup of the Old Covenant; the libations and the blood of the brute creatures. For after sacrificing, they used to receive the blood in a chalice and bowl and so pour it out. Since then instead of the blood of beasts He brought in His own Blood; lest any should be troubled on hearing this, He reminds them of that ancient sacrifice.

Old things are passed away and are made new in Christ, so that altar yields to altar, sword to sword, fire to fire, bread to bread, victim to Victim, blood to Blood.

Being mindful, therefore, of those things that He endured for our sakes, we give You thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread" [1 Corinthians 11:23] in His holy and undefiled hands, and, looking up to You His God and Father, "He broke it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins." In like manner also "He took the cup," and mixed it of wine and water, and sanctified it, and delivered it to them, saying: "Drink all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. For as often as you eat this bread and drink this cup, you do show forth my death until I come." Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing, wherein He is to come with glory and power to judge the quick and the dead, and to recompense to every one according to his works, we offer to You, our King and our God, according to His constitution, this bread and this cup, giving You thanks, through Him, that You have thought us worthy to stand before You, and to sacrifice to You; and we beseech You that You will mercifully look down upon these gifts which are here set before You, O God, who standest in need of none of our offerings. And accept them, to the honour of Your Christ, and send down upon this sacrifice Your Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Your Christ, and the cup to be the blood of Your Christ, that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost, may be made worthy of Your Christ, and may obtain eternal life upon Your reconciliation to them, O Lord Almighty.

Daniel the disciple of Arsenius used to talk also about a hermit in Scetis, saying that he was a great man but simple in the faith, and in his ignorance he thought and said that the bread which we receive is not in very truth the Body of Christ, but a symbol of His Body. Two of the monks heard what he said but because they knew of his sublime works and labours, they imagined that he had said it in innocence and simple-mindedness; and so they came to him and said unto him, ‘Abba, someone told us something that we do not believe; he said that this bread that we receive is not in very truth the Body of Christ, but a mere symbol.’ He said to them, ‘I said that.’ They begged him, saying, ‘You mustn’t say that, abba; according to what the Catholic Church has handed down to us, even so do we believe, that is to say, this bread is the Body of Christ in very truth, and is not a mere symbol. It is the same as when God took dust from the earth, and made man in His image; just as no one can say that he is not the image of God, so also with the bread of which He said, “This is My Body” is not to be regarded as a merely commemorative thing; we believe that it is indeed the Body of Christ.’ The hermit said, ‘Unless I can be convinced by the thing itself I will not listen to this.’ Then the monks said to him, ‘Let us pray to God all week about this mystery, and we believe that He will reveal the truth to us.’ The hermit agreed to this with great joy, and each went to his cell. Then the hermit prayed, saying, ‘O Lord, you know that it is not out of wickedness that I do not believe, so in order that I may not go astray through ignorance, reveal to me, Lord Jesus Christ, the truth of this mystery.’ The other two brothers prayed to God and said, ‘Lord Jesus Christ, give this hermit understanding about this mystery, and we believe that he will not be lost.’ God heard the prayer of the two monks. When the week was over they came to the church, and the three of them sat down by themselves on one seat, the hermit between the other two. The eyes of their understanding were opened, and when the time of the mysteries arrived, and the bread was laid upon the holy table, there appeared to the three of them as it were a child on the table. Then the priest stretched out his hand to break the bread, and behold the angel of the Lord came down from heaven with a knife in his hand, and he killed the child and pressed out his blood into the cup. When the priest broke off from the bread small pieces, the hermit went forward to receive communion and a piece of living flesh smeared and dripping with blood was given to him. Now when he saw this he was afraid and he cried out loudly, saying, ‘Lord, I believe that the bread is Your Body, and that the cup is Your Blood.’ At once the flesh that was in his hand became bread, and he took it and gave thanks to God. The brothers said to him, ‘God knows the nature of men, and that we are unable to eat living flesh, and so He turneth His Body into bread, and His Blood into wine for those who receive Him in faith.’ Then they gave thanks to God for the hermit, because He had not let Satan destroy him, and the three of them went back to their cells joyfully.

The word cup means nothing other than the new covenant in the Lord.… The grace of suffering was intended by the Lord when the word cup is used. For what did he wish to be understood when he said to the sons of Zebedee, “Can you drink the cup that I am going to drink?” … and “Shall I not drink the cup that the Father gave me?” A stone’s throw from his disciples he is torn away to die for the sins of humanity. This is his cup of suffering. He shows his feelings of human weakness, saying … “Father, if you are willing, take this cup away from me.”.

And in the Old Testament there were cups into which, after the sacrifice, the blood of irrational animals was poured (Exod. 24:6–8), and it was received with a goblet and a cup. Therefore, in place of the blood of irrational animals, which sealed the Old Testament, I now offer My Blood, sealing with it the New Testament. Therefore, do not be troubled when you hear of blood. For if in the Old Testament you received the blood of irrational animals, how much more ought you now to receive the Divine Blood? And through the cup, he says, you perform a remembrance of the Master's death. How then do you alone drink and get drunk, when this fearful cup was given equally for all?

After setting forth the institution of this sacrament as to the consecration of the body, the Apostle now sets forth its institution as to the consecration of the blood. First, he presents the order of institution; secondly, the words (v. 25b). The order is considered with respect to two things: first, the co-presence of both species, when he says: In the same way also the cup. For both are required for the perfection of this sacrament, both for the perfection of nourishment and on account of its representing the passion, and as its effecting the salvation of the soul and of the body, as has been stated above. But if the body of Christ is consecrated first in this sacrament and the blood later, it seems to follow that before the consecration of the blood, the body of Christ is without blood in the sacrament. Some who considered this unfitting have said that the two forms await each other in effecting, so that, namely, the first form of the consecration of the body does not achieve its effect before the form of consecration of the blood is completed; just as it was said that the words pronounced in consecrating the body do not achieve their effect until the end of the pronunciation of the words. But this is not similar. For the signification of the words by which the body of Christ is consecrated is not completed except at the end of the pronouncing of the words. And because sacramental words produce their effect by signifying, they cannot have effect before the end of their pronunciation. At that time they have full signification, even before the words of the consecration of the blood are begun. Therefore, it is necessary that even then they have their effect. Otherwise the priest would sin immediately after the words of consecration by showing an unconsecrated host to the people to be adored, unless the body of Christ were already there; because he would be inducing the people to idolatry. Therefore, it must be said that before the consecration of the blood the body of Christ is in this sacrament not without His blood. For it should be noted that in this sacrament something is present in two ways: in one way in virtue of the consecration, that, namely, that into which the conversion of the bread and wine is terminated, as is signified by the form of consecration; and in this way under the appearance of bread the body of Christ is present. In another way something is present in this sacrament by real concomitance, as the divinity of the Word is present in this sacrament on account of its indissoluble union with the body of Christ, although the substance of bread is in no way converted into the divinity. Likewise, the soul is there, which is really joined to the body. But if at any time during the three days of Christ's death, the body of Christ had been consecrated by any of the apostles, the soul would not have been there, because it was really separated from the body. The same is true of the blood. For under the appearances of bread in virtue of the consecration is present Christ's body, into which the substance of bread is converted. But the blood is there by real concomitance, because then the blood of Christ is not really separated from the body. And for the same reason under the appearance of wine the blood of Christ is present in virtue of the consecration, but the body by real concomitance, so that the whole Christ is under both species. But if during the time of the passion, when the blood of Christ had been drained from His body, this sacrament had been celebrated by any of the apostles, there would have been under the appearances of bread only the body of Christ without the blood; under the appearances of wine would there have been only the blood of Christ. The second order considered is to the material foods which had preceded when he says: After supper. This is a significant phrase. For Christ gave His body during the meal, as it says in Matt (26:26): "As they were eating, Jesus took bread." But He gave his blood expressly after the meal, as it says in Lk (22:20): "And likewise the cup after supper." The reason for this is that the body of Christ represents the mystery of the Incarnation, which occurred while the observance of the Law was still in vogue. Among these observances the most important was the meal of the paschal lamb. But the blood of Christ in the sacrament directly represents the passion, through which it was poured out and through which all observances of the Law came to an end; hence it says in Heb (9:12): "He went once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption." Then he presents the words, this cup: first, he demonstrates the truth of this sacrament; secondly, he enjoins its use (v. 25c). In regard to the first he says, this cup. This can be taken in two ways: in one way as metonymy, where the container is put for the content. As if to say: Contained in this cup, which is more fittingly used in the consecration of the wine, which by reason of its wetness needs to be contained by other boundaries than in the consecration of the bread, which by reason of its dryness is contained within its own boundaries. In another way it can be taken metaphorically, so that the sense would be: just as the cup intoxicates and confuses, so also the passion. Hence Matt (20:22): "Are you able to drink the cup I am to drink?" and Matt (26:39): "Let this cup pass from me." The sense, therefore, is this: This cup, i.e., what is contained in this cup, or this my passion, is the new covenant in my blood. Hence it should be noted that "covenant" is taken in two senses in the Scriptures. In one way for any pact which is confirmed by witnesses; and so it must be supposed that God entered into a pact with the human race in two ways: In one way by promising temporal goods and by freeing from temporal evils; and this is called the Old Covenant or pact. In another way by promising spiritual goods and by freeing from opposite evils, and this is called the New Covenant. Hence it says in Jer (31:31): "I will make a new covenant with the house of Israel, not like the covenant which I made with their fathers, when I took them by the hand to bring them out of the land of Egypt. But this will be the covenant: I will put my law within them and I will be their God." But it should be noted that in antiquity the custom was that they would pour out the blood of some victim to confirm a pact. Hence it says in Gen (31:54) that after Laban and Jacob made a pact, victims were sacrificed on the mountain and called his kinsmen. Hence, too, in Ex (24:8) its says that Moses took the blood and threw it upon the people and said: "Behold, the blood of the covenant, which the Lord has made with you." Therefore, just as the Old Covenant or pact was confirmed by the figural blood of bulls, so the New Covenant or pact was confirmed in Christ's blood, which was poured out in the passion. And in the cup the sacrament is so contained. In another way "covenant" is taken more strictly for the disposition of an inheritance to be received and which must be confirmed by a certain number of witnesses. Such a covenant, however, is not confirmed except by death, because, as the Apostle says in Heb (9:17): "For a will takes effect only at death, since it is not in force as long as the one who made it is alive." God, first of all, made disposition of eternal rewards to be received, but under the figure of temporal goods, which pertain to the Old Covenant. But later He made a New Covenant, expressly promising an eternal inheritance, which was confirmed by the blood of Christ's death. And therefore, the Lord says of this: This cup is the new covenant in my blood. As if to say: Through that which is contained in the cup is commemorated the new covenant confirmed by the blood of Christ. But it should be noted that the same words the Apostle gives here are found in Lk (22:20), except that Luke adds: "which shall be shed for you." For Luke was a disciple of Paul and followed him in writing his Gospel. But Matt (26:28) says: "This is my blood of the new covenant which is poured out for many for the forgiveness of sins." The same words appear in Mk (14:24). Therefore, some say that whichever forms of these words written in the canon are said, they suffice for consecration. But it seems more probable to say that consecration is accomplished only by those words which the Church structured on the apostles' uses. For the evangelists intended to recite the Lord's words as part of His history, but not as they are ordained to consecration of the sacrament, which they held in secret in the early Church on account of unbelievers. Hence Denis says in Ecclesiastical Hierarchy: "It is not permitted to explain openly in writing the perfective invocations in the Scriptures or to bring to light their secret meaning." But in regard to the words the Church uses in the consecration of the blood, some believe that not all are necessary for the form, but only that "This is the cup of my blood" but not "of the new and eternal covenant, a mystery of faith, which will be shed for you and for many unto the remission of sins." But it does not seem fitting to say this. For all that follows is a determination of the predicate. Hence, it pertains to the meaning or signification of the same statement; and because, as has often been said, the forms of the sacraments effect by signifying, and totality pertains to the effective power of the sacrament. Nor is there any merit in the reason they adduce, because in the consecration of the body it is enough to say: "This is my body," because the blood separately consecrated especially represents the passion of Christ, through which His blood was separated from the body. Therefore, in the consecration of the blood it was necessary to express the power of Christ's passion, which is looked at, first of all, with respect to our guilt, which the passion of Christ abolishes, as it says in Rev (1:5): "He washed us from our sins in His blood." In regard to this he says, "which will be shed for you and for many unto the remission of sins." The blood was indeed shed for the remission of sins, not only for many but for all, as it says in 1 John (2:2): "He is the expiation for our sins, and not for ourselves only but also for the sins of the whole world." But because some make themselves unworthy to receive such an effect, as far as its efficacy is concerned, it is said to have been shed for many, in which the passion of Christ has an effect. But he expressly says, "for you and for many," because this sacrament can produce remission of sin for those who receive it after the manner of a sacrifice for many not receiving communion for whom it is offered; which is signified, when it is said: "and for many." Secondly, its power is considered with respect to the life of justice it effects through faith, as it says in Rom (3:24): "They are justified by his grace as a gift through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood to be received by faith." As to this he says: "The mystery," i.e., the sacrament "of faith," namely, because faith in the passion of Christ was hidden in all the sacrifices of the Old Covenant, as the truth in a figure. But the Church has this from the tradition of the apostles, since it is not found in the canon of Scripture. Thirdly, its power is regarded with respect to the life of glory, as it says in Heb (10:19): "Having confidence to enter the sanctuary by the blood of Jesus." As to this he says: "Of the new and eternal covenant." "Eternal," indeed, because it is the disposition for the eternal inheritance. "New" to distinguish from the Old, because it promised temporal things. Hence, it says in Heb (9:15): "Therefore, he is the mediator of a New Covenant, so that those who are called may receive the promised eternal inheritance, since his death has occurred." Then when he says, Do this, he enjoins the use of this sacrament, saying: Do this as often as you take it in remembrance of me, namely, in the mystery of my passion. Hence the prophet says in Lam (3:20): "My soul continually thinks of it and is bowed down within me," and in Is (63:7): "I will recall the mercies of the Lord." But it should be noted that principally wine should be put in the cup. But water should be added. For it is probable that Christ at the meal gave the disciples wine mixed with water on account of a custom of that land, in which the strength of the wine had to tempered, so that all drink their wine mixed with water. Hence in Pr (9:5) Wisdom says: "Drink the wine I have mixed for you." Nevertheless, water mixed with wine signifies the Christian people joined to Christ by passion, as it says in Rev (17:15): "The waters you saw are peoples and nations." And partaking of the blood of Christ by the faithful pertains to the use of the sacrament, although it is not necessary. But wine can be consecrated without water, although one so consecrating would sin by not observing the rite of the Church. Therefore, if the priest before the consecration of the wine recalls that water was not added to the wine, he should add it. But if he recalls it after the consecration, he should not add it but should complete the sacrament. For after the consecration, nothing should be mixed with the blood of Christ, because such a mixing could not take place without some sort of corruption of the consecrated wine, which pertains to the crime of sacrilege. But some say that when from the side of Christ hanging on the cross blood and water flowed, as it says in Jn. 19:34, then as wine is converted into blood, so water into water. But this is not suitable, because in that water is figured the washing which is through baptism. But some say that after the conversion of wine into the blood the water remains as water and is surrounded by the accidents of the wine. But this is awkward, because the water is mixed with the wine before consecration, when it does not differ from other wine. Hence, they do not remain separated but are commingled. Therefore, it must be said that water is converted into wine and this whole is converted into the blood of Christ. Accordingly, the custom is to add a small amount of water, especially if the wine is weak, which can convert only a slight amount of water into itself.

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.

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.

when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL]. the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter. in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12). as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of. in remembrance of me--Luke (Luk 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (Co1 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.