서론
无标题
英文原文
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, Ro 11:1-16. II. He blames them for their discord and neglect and contempt of the poor, at the Lord's supper, Ro 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, Ro 11:23-34.
1-16
Directions Concerning Attire; Female Subjection (57 AD)
关于衣着的指示；女人的顺服（公元57年）
¹ 你们该效法我，像我效法基督一样。 ² 我称赞你们，因你们凡事记念我，又坚守我所传给你们的规矩。 ³ 我愿意你们知道，基督是各人的头；男人是女人的头；神是基督的头。 ⁴ 凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。 ⁵ 凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头，因为这就如同剃了头发一样。 ⁶ 女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。 ⁷ 男人本不该蒙着头，因为他是神的形像和荣耀；但女人是男人的荣耀。 ⁸ 起初，男人不是由女人而出，女人乃是由男人而出。 ⁹ 并且男人不是为女人造的，女人乃是为男人造的。 ¹⁰ 因此，女人为天使的缘故，应当在头上有服权柄的记号。 ¹¹ 然而照主的安排，女也不是无男，男也不是无女。 ¹² 因为女人原是由男人而出，男人也是由女人而出；但万有都是出乎神。 ¹³ 你们自己审察，女人祷告神，不蒙着头是合宜的吗？ ¹⁴ 你们的本性不也指示你们，男人若有长头发，便是他的羞辱吗？ ¹⁵ 但女人有长头发，乃是她的荣耀，因为这头发是给她作盖头的。 ¹⁶ 若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。
保罗回答了他们所提出的问题之后，就在本章着手纠正教会中的弊端。本章的林前11:1节被分章的人放在全书其余部分之前作为序言，但它似乎更当属于上一章的结尾——在那里他以自己的榜样来加强他所给关于不可滥用自由的告诫：你们该效法我，像我效法基督一样（林前11:1），恰当地结束他的论证；而林前11:2节的语气则像是转向另一个话题。但无论这一节更当属于本章还是上一章，从其中可以明显看出，保罗不仅传讲他们当信的教义，也活出他们当效法的榜样。「你们该效法我」，意即「你们要效法我，照你们看见我活着那样活着」。注意，传道人若能敦促听众效法自己的榜样，就最能把道讲得切中要害。然而保罗也不愿意人盲目地跟从他。他既不鼓励盲目的信，也不鼓励盲目的顺服。他只愿意人在他跟从基督的范围内跟从他。基督的榜样是无瑕疵的范本；除他以外，再无别人如此。注意，我们当只跟随那些跟从基督的领袖。使徒若偏离了他们主的榜样，我们也当将他们搁置一旁。接着他转到对一件事的责备与纠正——在这件失当的事上，妇女尤其有责任。关于这事，请注意：
一、他如何作引言。他先称赞他们中间可称赞之处（林前11:2）：我称赞你们，因你们凡事记念我，又坚守我所传给你们的规矩。 他们中间许多人大概按这话最严格的意义也是如此行；他便借此以这一好品格来称呼全教会。大体上，他们也许仍遵守基督的律例与制度，尽管在某些事上有所偏离与败坏。注意，我们责备别人的过失时，称赞他们中间的善，是非常智慧而合宜的；这能表明责备并非出于恶意，也非出于吹毛求疵的脾气；因此也能叫责备更被人重视。
二、他如何为责备立下根基——先申明男人在女人之上的优越地位：我愿意你们知道，基督是各人的头，男人是女人的头，神是基督的头。 基督在他中保的职分与得荣的人性里，乃是全人类的元首。他不仅是这一类受造物中的首生者，更是主与君王。他有超乎万名之上的名；然而在这崇高的职分与权柄中，他仍有一位在上者，就是神，作为他的头。正如神是基督的头，基督是全人类的头，照样男人是两种性别的头——当然不是像基督对人类、或神对为人的基督耶稣那样的统治权；但他确有优越地位与为首之权，女人当顺服，不可僭越男人的地位。这是神所安排给她的地位；因此她当有与她身份相称的心思，不可行任何看起来像企图改换地位的事。哥林多教会中的妇女似乎正是犯了这样的罪——她们既有圣灵感动，甚至在聚会中祷告、说预言（林前11:5）。使徒确实有一条规条，说女人当在会中闭口（林前14:34；提前2:12）；有人理解这话没有限制，以为即使有圣灵感动的妇人，也必须闭口——这与使徒论述的连贯（林前14:1-23）似乎颇为相合。另有人则加上限制：女人固然不可凭自己的才能在教会中教训人，甚至连质问辩论也不可；但当她受圣灵感动时，情形就不同了，她可以自由说话。又或者，她虽不可凭感动讲道（因为教训乃是居上位者的事），却可以凭感动祷告或唱诗，甚至在公共聚会中如此行。借着这样的敬拜，她并未显出对男人优越地位的僭越。显然，使徒在此并未禁止这事本身，而是责备其行事的样式。他也许在本书另一处完全不许这事，并对妇人加上无限制的约束。这些并不矛盾。他在这里所关切的，是责备妇女在教会中祷告说预言的样式，而不是在此断定她们祷告说预言本身的对错。注意，行事的方式也属于其道德性的一部分。我们不仅当关心行善，也当关心我们所行的善要行得好。
三、他所责备的，乃是妇人祷告或说预言时不蒙头，或男人作这两样时却蒙着头（林前11:4-5）。要明白这事，必须知道：在东方国家，蒙头或蒙帕乃是羞辱或顺服的记号，与我们西方的风俗相反——在我们这里，赤头表示顺服，蒙头表示优越与统治。这能帮助我们更明白：
四、他责备所依据的理由。1. 男人祷告或说预言，若蒙着头，就羞辱自己的头——即基督，各人的头（林前11:3）——因为他以与神所安排给他的身份不相称的装束出现。注意，我们连在衣着装束上，也当避免任何可能羞辱基督的事。妇人则相反，若祷告或说预言时不蒙头，就羞辱自己的头——即男人（林前11:3）。她以她上位的装束出现，抛弃了顺服的记号。她同样可以毫不失体统地剪短发，或剃光头——这是那个时代男人的风俗。这无异于宣告她渴望改换性别，是对神赐给另一性别的优越地位的明显僭越。这大概就是哥林多教会中这些女先知的过失。她们所做的，在那个时代是优越的记号，因此无异于含蓄地声明她们想要那本不属她们、乃属另一性别的地位。注意，两性都不可企图改换地位。神智慧所安排人与事的次序，乃是最好、最合宜的：想要改正它，就是破坏一切秩序、引入混乱。妇人当守住神为她所选的地位，不可羞辱她的头；因为归根结底，这就是羞辱神。她既是从男人而出，又是为男人而造，又是为作男人的荣耀而造，就不可行任何——尤其是在公众面前——看起来像希望颠倒这一秩序的事。2. 另一个反对这种行为的理由是：男人是神的形像和荣耀——代表神对世界那荣耀的统治权与为首之权。人乃是受安置在这较低受造之物之首，因此他带着神形像的样式。妇人则是男人的荣耀（林前11:7）：她是他的代表。并不是说她没有治理低等受造之物的权柄——她既是有人性的，就在这范围内也是神的代表，不过是间接的。她是神的形像，因为她也是人的形像：因为男人不是由女人而出，女人乃是由男人而出（林前11:8）。男人先被造，并被设立为这下方受造之物之首，因此是神统治权之形像；妇人乃是由男人而出，反射他的荣耀而发光——她被造时高于下方其他受造之物，却要顺服丈夫，并从她所从出的那位得着尊荣。3. 女人乃是为男人造的，作他的配偶帮助他，男人不是为女人造的。 因此她本性上是服在他权下的，因为她是为他而造，为他的用处、帮助与安慰而造。那本要一直顺服男人的妇人，在基督徒的聚会中就不可行任何看起来像企图平等的事。4. 她应当在头上有服权柄的记号，为天使的缘故。 「权柄」即指帕子——不是她有权柄或优越的记号，而是表明她在丈夫权下、顺服他、次于另一性别的记号。利百加迎见以撒、将自己交在他权下时，便蒙上帕子，作为顺服的记号（创24:65）。使徒愿意妇女在基督徒聚会中如此出现，甚至她们纵然受圣灵感动说话，也要如此——为天使的缘故；有人说，这指的是恶天使。女人先陷在罪里，被魔鬼引诱（提前2:14），这就加重了她对人的顺服（创3:16）。如今，恶天使必会在一切基督徒聚会中混杂其中，因此妇人当戴上她贞静与顺服的记号——在那个时代、那个国家就是帕子。又有人说，这是为善天使的缘故。犹太人和基督徒都认为这些服役的灵有许多在他们聚会中临在。他们的临在当约束基督徒在敬拜神时不行任何失体统的事。注意，我们当从这一切学习，在公共敬拜的聚会中如此行事，以致表达对神的敬畏，并对神所安排给我们的地位感到知足与满意。
五、他以为适合加一句告诫来保守他的论证，免得推论被推得过远（林前11:11-12）：然而照主的安排，女也不是无男，男也不是无女。 他们乃是为彼此而造。那人独居不好（创2:18），因此造了女人，且是为男人造的；而男人也被安排要作妇人的安慰、帮助与保护，虽然他并非如此直接、立即地为她而造。他们被造是要彼此作安慰与祝福，并非一个作奴仆、另一个作暴君。二人要成为一体（创2:24），这是为着人类的繁衍。他们是彼此生发的互相器皿。女人既先由男人而出，男人此后便由女人而生（林前11:12），这一切都是借着第一因的神圣智慧与大能如此命定的。权柄与顺服都不可超过两个关系如此亲近、联合如此紧密之人所相宜的程度。注意，神既愿意妇人认识自己的地位，也同样愿意男人不滥用他的权柄。
六、他从妇人所天然有的遮盖来加强他的论证（林前11:13-15）：你们自己审察——请教你们自己的理智，听从自然所提示的——女人祷告神，不蒙着头是合宜的吗？ 两性在留发样式上既因天然的分别而有别，岂不当保持这一分别吗？这不是文明民族中间自然所保持的分别吗？妇人的头发乃是天然的遮盖；留长发乃是她的荣耀；但男人若留长发，或珍重长发，则是柔弱与女性化的记号。注意，我们当关心——尤其是在基督徒与宗教聚会中——不可违背天然体统的规矩。
七、他将一切归纳起来，把那些好争竞的人引到众教会的常规与习俗面前（林前11:16）。体统在很大程度上乃以风俗为准。他愿意他们以众教会通行的做法来规范自己。他不是单凭权柄来使好争竞的人闭口，而是让他们知道：他们若要为一项当时基督众教会完全陌生的风俗争辩，或要反对一项众教会都一致遵行——而且是基于天然体统的风俗，他们在世人眼中就要显得十分古怪乖僻了。当时众教会通行的常规，乃是妇女在公共聚会中出现、参与公共敬拜时都蒙着帕子；她们如此行显然是合宜的。那些要为此争竞、或要将其废除的人，实在是极其好争竞的了。
英文原文
Directions Concerning Attire; Female Subjection (57 AD)
¹ Be ye followers of me, even as I also am of Christ.
² Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
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.
⁴ Every man praying or prophesying, having his head covered, dishonoureth his head.
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.
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.
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.
⁸ For the man is not of the woman; but the woman of the man.
⁹ Neither was the man created for the woman; but the woman for the man.
¹⁰ For this cause ought the woman to have power on her head because of the angels.
¹¹ Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
¹² For as the woman is of the man, even so is the man also by the woman; but all things of God.
¹³ Judge in yourselves: is it comely that a woman pray unto God uncovered?
¹⁴ Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
¹⁵ But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
¹⁶ But if any man seem to be contentious, we have no such custom, neither the churches of God.
Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The Ro 11:1 of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: Be ye followers of me, as I also am of Christ (Ro 11:1), fitly closes his argument; and the way of speaking in the Ro 11:2 looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe,
I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (Ro 11:2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated from, and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it.
II. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: 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. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the two sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, Ro 11:5. It is indeed an apostolical canon, that the women should keep silence in the churches (Ro 14:34, 1Ti 2:12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, Ro 14:1-23. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done.
III. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, Ro 11:4,5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand,
IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (Ro 11:3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, Ro 11:3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (Ro 11:7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, Ro 11:8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Ge 24:65. Thus would the apostle have the women appear in Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (1Ti 2:14), which increased her subjection to man, Ge 3:16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us.
V. He thinks fit to guard his argument with a caution lest the inference be carried too far (Ro 11:11,12): Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Ge 2:18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Ge 2:24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (Ro 11:12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power.
VI. He enforces his argument from the natural covering provided for the woman (Ro 11:13-15): "Judge in yourselves—consult your own reason, hearken to what nature suggests—is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.
VII. He sums up all by referring those who were contentious to the usages and customs of the churches, Ro 11:16. Custom is in a great measure the rule of decency. And the common practice of the churches is what he would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
17-22
Profanation of the Lord's Supper (57 AD)
亵渎主的晚餐（公元57年）
¹⁷ 我现今吩咐你们的话，不是称赞你们；因为你们聚会不是受益，乃是招损。 ¹⁸ 第一，我听说，你们聚会的时候彼此分门别类，我也稍微的信这话。 ¹⁹ 在你们中间不免有分门结党的事，好叫那些有经验的人显明出来。 ²⁰ 你们聚会的时候，算不得吃主的晚餐； ²¹ 因为吃的时候，各人先吃自己的饭，甚至这个饥饿，那个酒醉。 ²² 你们要吃喝，难道没有家吗？还是藐视神的教会，叫那没有的羞愧呢？我向你们可怎么说呢？可因此称赞你们吗？我不称赞你们！
在这一段中，使徒严严责备他们在领主的晚餐时那些比前者更严重的混乱——据古人告诉我们，在初期，主的晚餐通常附带一个爱筵，这就给使徒在此所责备的可耻混乱提供了机会。关于这事，请注意：
一、他引入控告的方式：我现今吩咐你们的话，不是称赞你们（林前11:17）。我不能称赞，反倒要责备你们、定你们的罪。从本章开头可以明显看出，他愿意并乐意尽量称赞。但他们在如此神圣的设立中所犯的这种可耻混乱，当受严厉的责备。他们完全将这设立的本意颠倒了。这设立原是要使他们更好、促进他们属灵的益处；实际上却使他们更坏。他们聚会，不是受益，乃是招损。 注意，基督的律例若不叫我们更好，就极可能叫我们更坏；若不叫我们的灵魂得益，就是叫我们受害；若不软化、修补，就要刚硬。败坏若没有正当的方法来医治，就必在我们身上得着坚固。
二、他从多方面着手对他们提出控告。1. 他告诉他们，他们一聚在一起就陷入分门别类、结党——schismata。他们没有同心合意地庆祝这圣礼，反倒彼此争吵。注意，在没有分离相交之处，也可能有结党。人可以在同一教会中聚集，坐在同一主的桌前，却仍是结党的人。没有爱心、情感的疏远——尤其是若发展到不和、仇隙与争竞——就构成结党。基督徒可以从彼此的相交中分离，却仍彼此没有爱心；他们也可以继续在同一相交中，却仍没有爱心。后者才是结党，而不是前者。使徒听见关于哥林多人分党的传闻，他告诉他们，他大有理由相信这事。因为他补充说：其中也必有异端——不仅是争吵，更是结党，也许还有那攻击基督教根基与一切纯正信仰的败坏见解。注意，教会中既有那使人在信仰和无亏良心上破坏的绊脚石来到，基督徒爱心破裂就不足为奇了。这样的绊脚石必须来到。注意，并非人被迫去犯这些罪；但这是必成的事，神也容许它们，为要使那些被称许的人（那些能忍受试验的诚实之心）显明出来，并在引诱人的诱惑之下，因着恒久坚守神的真理与道路，而显为忠心。注意，神的智慧能以别人的邪恶与错误，作为圣徒敬虔与正直的反衬。2. 他指控他们不仅有不和与分党，更有可耻的混乱：因为吃的时候，各人先吃自己的饭，甚至这个饥饿，那个酒醉（林前11:21）。异教徒惯常在他们献祭的筵席上大量饮酒。哥林多人中许多富裕的人，似乎在主的桌前——或至少在附属于晚餐的Agapai或爱筵上——取了同样的自由。他们不肯彼此等候；富人轻看穷人，在穷人得以参与之前，就把他们自己所带来的食物吃光喝尽了；于是有的缺乏，有的却太过。这是将神圣的设立亵渎到极点，将神所设立的圣礼败坏到极处。那为喂养灵魂而设立的，竟被用来喂养他们的情欲与情感。那本当作为彼此亲爱与爱情之纽带的事，竟被用作不和与分裂的工具。穷人被剥夺了为他们所预备的食物，富人将爱筵变成了纵酒狂欢。这是可耻的失当。
三、使徒将这行为的责任紧紧归在他们身上：1. 他告诉他们，他们的行为完全破坏了这一设立的目的与功用：这算不得吃主的晚餐（林前11:20）。这是来到主的桌前，却不是来到。他们倒不如不来。如此吃外面的元素，并不是吃基督的身体。注意，有一种漫不经心、不按规矩吃主晚餐的方式，就如同没有吃一样；这毫无益处，只有加重罪咎。哥林多人的吃就是如此；他们的行为与这神圣设立的目的直接相违。2. 他们的行为含有对神的家、或对教会的轻视（林前11:22）。他们若想要设筵，尽可在自己家里如此行；但来到主的桌前结党争吵、阻止穷人分享那里为他们与富人同样预备的分，乃是对这圣礼的滥用，也是对教会中较贫穷的肢体尤其不敬，当受极严厉的责备。这样的行为大大地使穷人受羞辱、受挫折，而他们的灵魂在基督眼中与富人一样宝贵，所付的代价也一样。注意，平常的饭可以按平常的方式管理，但宗教的筵席当以敬虔的态度来守。又请注意，基督徒以轻视与傲慢对待同作基督徒的人，尤其是主的桌前，乃是重罪，当受严责。这就是尽其所能地将轻视倾倒在神圣的律例上。我们当小心查看，我们在主桌前的行为中，没有任何看起来像藐视如此神圣设立之处。
英文原文
Profanation of the Lord's Supper (57 AD)
¹⁷ Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
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.
¹⁹ For there must be also heresies among you, that they which are approved may be made manifest among you.
²⁰ When ye come together therefore into one place, this is not to eat the Lord's supper.
²¹ For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
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.
In this passage the apostle sharply rebukes them for much greater disorders than the former, in their partaking of the Lord's supper, which was commonly done in the first ages, as the ancients tell us, with a love-feast annexed, which gave occasion to the scandalous disorders which the apostle here reprehends, concerning which observe,
I. The manner in which he introduces his charge: "Now in this that I declare to you I praise you not, Ro 11:17. I cannot commend, but must blame and condemn you." It is plain, from the beginning of the chapter, that he was willing and pleased to commend as far as he could. But such scandalous disorders, in so sacred an institution, as they were guilty of, called for a sharp reprehension. They quite turned the institution against itself. It was intended to make them better, to promote their spiritual interests; but it really made them worse. They came together, not for the better, but for the worse. Note, The ordinances of Christ, if they do not make us better, will be very apt to make us worse; if they do not do our souls good, they do us harm; if they do not melt and mend, they will harden. Corruptions will be confirmed in us, if the proper means do not work a cure of them.
II. He enters upon his charge against them in more particulars than one. 1. He tells them that, upon coming together, they fell into divisions, schisms—schismata. Instead of concurring unanimously in celebrating the ordinance, they fell a quarrelling with one another. Note, There may be schism where there is no separation of communion. Persons may come together in the same church, and sit down at the same table of the Lord, and yet be schismatics. Uncharitableness, alienation of affection, especially if it grows up to discord, and feuds, and contentions, constitute schism. Christians may separate from each other's communion, and yet be uncharitable one towards another; they may continue in the same communion, and yet be uncharitable. This latter is schism, rather than the former. The apostle had heard a report of the Corinthians' divisions, and he tells them he had too much reason to believe it. For, adds he, there must be heresies also; not only quarrels, but factions, and perhaps such corrupt opinions as strike at the foundation of Christianity, and all sound religion. Note, No marvel there should be breaches of Christian love in the churches, when such offences will come as shall make shipwreck of faith and a good conscience. Such offences must come. Note that men are necessitated to be guilty of them; but the event is certain, and God permits them, that those who are approved (such honest hearts as will bear the trial) may be set to view, and appear faithful by their constant adherence to the truths and ways of God, notwithstanding the temptations of seducers. Note, The wisdom of God can make the wickedness and errors of others a foil to the piety and integrity of the saints. 2. He charges them not only with discord and division, but with scandalous disorder: For in eating every one taketh before the other his own supper; and one is hungry, and another is drunken, Ro 11:21. Heathens used to drink plentifully at their feasts upon their sacrifices. Many of the wealthier Corinthians seem to have taken the same liberty at the Lord's table, or at least at their Agapai, or love-feasts, that were annexed to the supper. They would not stay for one another; the rich despised the poor, and ate and drank up the provisions they themselves brought, before the poor were allowed to partake; and thus some wanted, while others had more than enough. This was profaning a sacred institution, and corrupting a divine ordinance, to the last degree. What was appointed to feed the soul was employed to feed their lusts and passions. What should have been a bond of mutual amity and affection was made an instrument of discord and disunion. The poor were deprived of the food prepared for them, and the rich turned a feast of charity into a debauch. This was scandalous irregularity.
III. The apostle lays the blame of this conduct closely on them, 1. By telling them that their conduct perfectly destroyed the purpose and use of such an institution: This is not to eat the Lord's supper, Ro 11:20. It was coming to the Lord's table, and not coming. They might as well have staid away. Thus to eat the outward elements was not to eat Christ's body. Note, There is a careless and irregular eating of the Lord's supper which is as none at all; it will turn to no account, but to increase guilt. Such an eating was that of the Corinthians; their practices were a direct contradiction to the purposes of this sacred institution. 2. Their conduct carried in it a contempt of God's house, or of the church, Ro 11:22. If they had a mind to feast, they might do it at home in their own houses; but to come to the Lord's table, and cabal and quarrel, and keep the poor from their share of the provision there made for them as well as rich, was such an abuse of the ordinance, and such a contempt of the poorer members of the church more especially, as merited a very sharp rebuke. Such a behaviour tended much to the shame and discouragement of the poor, whose souls were as dear to Christ, and cost him as much, as those of the rich. Note, Common meals may be managed after a common manner, but religious feasts should be attended religiously. Note, also, It is a heinous evil, and severely to be censured, for Christians to treat their fellow-christians with contempt and insolence, but especially at the Lord's table. This is doing what they can to pour contempt on divine ordinances. And we should look carefully to it that nothing in our behaviour at the Lord's table have the appearance of contemning so sacred an institution.
23-34
Design of the Lord's Supper (57 AD)
设立圣餐的目的 (公元57年)
²³ 我当日传给你们的,原是从主领受的,就是主耶稣被卖的那一夜,拿起饼来,
²⁴ 祝谢了,就擘开,说:「这是我的身体,为你们舍的;你们应当如此行,为的是记念我。」
²⁵ 饭后,也照样拿起杯来,说:「这杯是用我的血所立的新约;你们每逢喝的时候,要如此行,为的是记念我。」
²⁶ 你们每逢吃这饼,喝这杯,是表明主的死,直等到他来。
²⁷ 所以无论何人,不按理吃主的饼,喝主的杯,就是干犯主的身、主的血了。
²⁸ 人应当自己省察,然后吃这饼、喝这杯。
²⁹ 因为人吃喝,若不分辨是身体,就是吃喝自己的罪了。
³⁰ 因此,在你们中间有好些软弱的与患病的,死的也不少。
³¹ 我们若是先分辨自己,就不至于受审。
³² 我们受审的时候,乃是被主惩治,免得我们和世人一同定罪。
³³ 所以我弟兄们,你们聚会吃的时候,要彼此等待。
³⁴ 若有人饥饿,就在家里吃,免得你们聚会,自己取罪。其余的事,我来的时候再安排。
为要纠正这些严重的败坏与失序,使徒在此把圣礼的设立陈明出来。这当作为改正一切弊端时所依的规矩。
(一)他告诉我们他如何得知这事。他在初次设立之时并未与众使徒同在;但他是从主领受了,又传给他们(林前11:23)。他是藉基督的启示得知这事;他所领受的,便毫无加减地传讲出来,丝毫不偏离真理。
(二)他对此处的设立经过作了比别处更详细的记述。在此我们看到,
-
设立者——我们的主耶稣基督。唯有教会的君王有权柄设立圣礼。
-
设立的时间:「就是主耶稣被卖的那一夜」;正当他开始那要在其中被记念的受苦之时。
-
设立本身。救主拿起饼来,祝谢了——或说祝福了(如太26:26所用之词)——就擘开,说:「你们拿着吃;这是我的身体,为你们舍的;你们应当如此行,为的是记念我。」饭后,也照样拿起杯来,说:「这杯是用我的血所立的新约;你们每逢喝的时候,要如此行,为的是记念我。」(林前11:24、25)。在此请留意:
(1)这圣礼的材料;两者,[1]就可见的记号而言;就是饼和杯;前者在本段中多次被称为饼,甚至在天主教徒所谓的「祝圣」之后仍被称为饼。所吃的既称为饼,虽同时被称为*「主的身」——这明明表示使徒对他们那怪诞荒谬的「变体论」一无所知。后者之属于此设立,也是言语所能表达的最明白的话。马太告诉我们,主吩咐他们「你们都喝」(太26:27),仿佛他要借此预先防止天主教徒剥夺平信徒的杯。饼与杯都同被使用,因为这是一席圣筵。此处或任何别处,都未规定杯中必须盛何种特定的液。在一卷福音书中,确实明明可知救主所用的是葡萄酒,不过按犹太人的习惯,也许掺了水(参 莱特福注太26:27)。但这绝不意味着在无法得酒之处就不能守圣礼。在圣经中凡提及这设立的部分,每逢都用借代之法:杯代表其中所盛之物,在设立的言辞中并不指出液为何物。[2]这些外表记号所表征的事物;就是基督的身体和血,他的身体为我们舍了,他的血为我们流了,以及从他的死与献祭所流出的一切益处:「是用我的血所立的新约。」*他的血是新约一切特权之印记与凭据;配受的信徒在这圣礼中便如此领受。他们因他的血得着新约,并得着他们对新约一切福气之权利的印证。
(2)我们在此看见圣礼的动作,即圣礼的材料当如何使用。[1]救主的动作:就是拿饼和杯、祝谢、擘饼、把饼和杯都分给众人。[2]领受者的动作:就是拿饼来吃,拿杯来喝,两者都是为记念基督。但外表的动作并非这圣礼中所当尽的一切,也不是其中主要的部分;每一个动作都有其含意。我们的救主既已承担将自己献上给 神、并以他的死为真信徒取得罪的赦免与一切福音益处,便在设立之时把自己的身体和血,以及因他死而得的益处,交给了门徒;每逢这圣礼向真信徒施行之时,他仍继续作同样的事。这一切在此被陈列为灵魂的食物。正如食物无论多么滋养、多么丰盛,若不被吃下就不能供给营养,在这里领受者也当拿过来吃——当接受基督并以他为粮、以他的恩典与益处为粮,藉着信心把它化为灵魂的滋养。他们当以他为主、为生命,献身于他,活在他里面。「基督是我们的生命」(西3:4)。
(3)我们在此看见这设立的目的。[1]它是为记念基督而设,要把古时的恩惠——他为我们舍命——常常存记在心;也要记念一位不在身边的朋友——就是在 神右边因他死的功效为我们代求的基督。最好的朋友、最大的善行,都要在此记念,并运用相称的情感与恩典。这圣礼上的铭刻,以及它的本意,就是:「你们见此,当记念我。」[2]它是为表明主的死,为宣告并传扬它。设立这圣礼,不仅单为记念基督、记念他所行所受的,也是为庆祝、为赞美他在我们救赎中所显的奇妙降卑与恩典。我们宣告他的死就是我们的生命,是我们一切安慰与盼望的源头。我们以此为荣;我们陈明他的死,把它摆在 神面前,作为我们蒙悦纳的祭物与赎价。我们把它摆在自己信心的眼前,为着自己的安慰与振奋;并且藉这服事在世人面前承认,我们是基督的门徒,惟独靠他得救、在 神面前蒙悦纳。
(4)此处还暗示关于这圣礼的几点:[1]当是经常的:「你们每逢吃这饼」等等。我们身体的食物常常复发;若没有这,我们不能维持生命与健康。这属灵的饮食也当常常取用。古时的教会每逢主日——若不是每次聚会的日子——都守这圣礼。[2]必须是持久的:它当被守「直等到他来」——直等到他第二次显现,与罪无关,为要拯救信他的人,并审判世界。这就是我们守这筵席的凭据。主的心意乃是:我们要这样庆祝他受死与受苦的纪念,直到他同着他众天使在自己的荣耀与父的荣耀里降临,结束现今的状态,也结束他中保的职任,作出最后的判决。请注意:主的晚餐不是暂时的,而是常设的、永久的圣礼。
(三)他把不按理领受的危险摆在哥林多人面前——即像他们那样滥用这圣礼,把它用于宴乐和分党,用与它的本意相违的目的,或带着完全不相称的心境;或在口称重新坚定与 神的约之时,仍维持与罪和死的约。(1)如此行的人招致大罪。他们*「就是干犯主的身、主的血了」(林前11:27)——干犯了这圣洁的设立,藐视了他的身体和血。他们的行径如同「将那使他成圣之约的血当作平常」(来10:29)。他们亵渎了这圣礼,如同把自己的救主再一次钉十字架。他们本可被他的血洁净,却成了他血的罪人。(2)他们冒大险:「就是吃喝自己的罪了」(林前11:29)。他们惹 神发怒,可能因此招刑罚到自己身上。他们确是招致大罪,因而使自己落在被定罪、受属灵审判、受永远痛苦的危殆之中。每一项罪按其本性都是定罪的;所以如此干犯圣洁圣礼的重罪,当然更是如此。哥林多人那样不敬、粗鲁,乃是最严重地亵渎了这圣礼。但畏惧的信徒不应当因这话而灰心不来守这圣礼,以为自己未预备好而来就是给自己定罪。这样(像其他罪一样)的罪,悔改之后仍有赦免的余地;圣灵写下这段经文,绝非为要阻止认真的基督徒尽本分,尽管魔鬼常利用这一点,夺去好基督徒最上好的安慰。哥林多人到主的桌前如同赴寻常的席,「不分辨是主的身」——不把它与寻常食物加以分别,反倒把二者等量齐观;不,他们在圣席上行出比寻常筵席上更不体面的举止。这在他们是极有罪,也极惹 神不悦,因而招他的审判:「因此,在你们中间有好些软弱的与患病的,死的也不少。」有人以疾病受罚,有人以死亡受罚。请注意:漫不经心、不敬虔地领受主的晚餐,可能招致今生的刑罚。然而上下文似乎暗示,这些受罚的人即便如此,仍在 神恩惠之中——至少他们中间许多人是如此:「我们受审的时候,乃是被主惩治,免得我们和世人一同定罪」(林前11:32)。而 神的惩治乃是 神爱的记号:「主所爱的,他必管教」*(来12:6),尤其是带有如此慈悲的目的——为要防止他们至终被定罪。在审判之中, 神记念怜悯:他常惩治他所疼爱的人。用杖防止孩子灭亡,乃是慈爱。他要以责打察看这里所说的罪,却使那些责打成为他慈爱的凭据。这些人虽在这事上大大得罪他、招来审判,却仍在 神的恩惠之中;至少他们许多人是如此;因为他们是出于父的善意受罚——如今受罚,为使他们不至永远灭亡。请注意:在今世受苦,胜于永远沉沦。 神如今惩治他的百姓,是为防止他们永远的祸患。
(四)他指出要到主桌前之人的本分。(1)总括而言:「人应当自己省察」(林前11:28)——试验并察验自己。他当思考这圣洁圣礼的圣洁用意、其性质与功用,并将自己赴席的眼光与心境加以对照;既在自己良心面前、在 神眼前蒙了悦纳,然后才去赴席。这样的自省,对正当赴这圣礼是必要的。请注意:那些因悟性软弱而不能试验自己的人,断不配吃这饼、喝这杯;那些经过公正试验、有正当理由控告自己不悔改、不信、远离 神生命的人,也不配。要在这婚姻的筵席上受欢迎,必须穿上礼服——既有恩典的习惯,也有恩典的运用。(2)那些尚未因亵渎这圣礼而受罚之人的本分:「我们若是先分辨自己,就不至于受审」(林前11:31)。我们若彻底搜查省察自己,定罪并改正所发现不对之处,便能防止 神的审判。请注意:对自己、对自己的行为严格精确,乃是世上最合适的不落在天父公正严厉之下的方法。我们不可论断别人,免得受审(太7:1);却当论断自己,以防止被 神论断定罪。论断自己可严格,论断别人却当宽厚。
(五)他以对他们所犯失序的警戒作结(林前11:33、34),嘱咐他们避免主的桌上一切不体面的事。他们若要为饥饿和快乐而吃,只当在家里吃,不可把圣餐变为寻常的筵席;更不可在不能带食物来的人有分之前,把食物吃尽,免得他们聚会反而招罪。请注意:我们圣洁的本分,因着我们自己的滥用,可能成为定罪之因。基督徒可以守安息日、听道、赴圣礼,却只加重罪咎、招来更重的结局。这是可悲却是严肃的真理!愿众人都留心,不可在何时聚集敬拜 神,却始终惹他发怒、招报应到自己身上。圣物当以圣洁的方式使用,否则便是亵渎。关于这事其他未尽之处,他告诉他们,等他到了他们那里,再行整顿。
英文原文
Design of the Lord's Supper (57 AD)
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:
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.
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.
²⁶ For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.
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.
²⁸ But let a man examine himself, and so let him eat of that bread, and drink of that cup.
²⁹ For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
³⁰ For this cause many are weak and sickly among you, and many sleep.
³¹ For if we would judge ourselves, we should not be judged.
³² But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
³³ Wherefore, my brethren, when ye come together to eat, tarry one for another.
³⁴ And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses.
I. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but he had received from the Lord what he delivered to them, Ro 11:23. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing.
II. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account,
1. Of the author—our Lord Jesus Christ. The king of the church only has power to institute sacraments.
2. The time of the institution: It was the very night wherein he was betrayed; just as he was entering on his sufferings which are therein to be commemorated.
3. The institution itself. Our Saviour took bread, and when he had given thanks, or blessed (as it is in Mt 26:26), he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me, Ro 11:24,25. Here observe,
(1.) The materials of this sacrament; both, [1.] As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord, a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it (Mt 26:27), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; vide Lightfoot on Mt 26:27. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution. [2.] The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood.
(2.) We have here the sacramental actions, the manner in which the materials of the sacrament are to be used. [1.] Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other. [2.] The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, Col 3:4.
(3.) We have here an account of the ends of this institution. [1.] It was appointed to be done in remembrance of Christ, to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, When this you see, remember me. [2.] It was to show forth Christ's death, to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and 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 spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God.
(4.) It is moreover hinted here, concerning this ordinance, [1.] That it should be frequent: As often as you eat this bread, etc. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship. [2.] That it must be perpetual. It is to be celebrated till the Lord shall come; till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance.
III. He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God. 1. It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (Ro 11:27), of violating this sacred institution, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Heb 10:29. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run: They eat and drink judgment to themselves, Ro 11:29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not discerning the Lord's body—not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: For this cause many are weak and sickly among you, and many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, Ro 11:32. Now divine chastening is a sign of divine love: Whom the Lord loveth he chasteneth (Heb 12:6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe.
IV. He points out the duty of those who would come to the Lord's table. 1. In general: Let a man examine himself (Ro 11:28), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast—grace in habit, and grace in exercise. 2. The duty of those who were yet unpunished for their profanation of this ordinance: If we would judge ourselves, we should not be judged, Ro 11:31. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged (Mt 7:1); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others.
V. He closes all with a caution against the irregularities of which they were guilty (Ro 11:33,34), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.
在本章中，使徒责备并竭力纠正哥林多教会中一些极不规矩、明显混乱的事；如：一、他们中间妇女（其中有些人似乎有圣灵感动）在公共聚会中的失当行为——她们揭去了面纱，而在那地方面纱原是顺服丈夫的普遍记号。他责备这种行为，要求她们当蒙着头，主张丈夫的优越地位，但同时也提醒丈夫：夫妻二人乃是互相帮助、彼此安慰而造的（林前11:1-16）；二、他责备他们在主的晚餐上的分门结党，以及对穷人的忽略与轻看（林前11:17-22）；三、为纠正这些可耻的混乱，他将这一圣礼的性质与设立的本意陈明在他们面前，指示他们当如何守这礼，并警告他们像他们那样不规矩的行为，以及一切不按理领受的危险（林前11:23-34）。