Bible Heaven/Bible Heaven.iso/online/mhcc03/v05450

Text File | 1994-03-02 | 9KB | 155 lines

05457
 * The apostle, after an exhortation to follow him, (1) corrects
 some abuses. (2-16) Also contentions, divisions, and disorderly
 celebrations of the Lord's supper. (17-22) He reminds them of
 the nature and design of its institution. (23-26) And directs
 how to attend upon it in a due manner. (27-34)

 #1 The first verse of this chapter seems properly to be the
 close to the last. The apostle not only preached such doctrine
 as they ought to believe, but led such a life as they ought to
 live. Yet Christ being our perfect example, the actions and
 conduct of men, as related in the Scriptures, should be followed
 only so far as they are like to his.

05458
 #2-16 Here begin particulars respecting the public assemblies,
 ch. #1Co 14|. In the abundance of spiritual gifts bestowed on
 the Corinthians, some abuses had crept in; but as Christ did the
 will, and sought the honour of God, so the Christian should avow
 his subjection to Christ, doing his will and seeking his glory.
 We should, even in our dress and habit, avoid every thing that
 may dishonour Christ. The woman was made subject to man, because
 made for his help and comfort. And she should do nothing, in
 Christian assemblies, which looked like a claim of being equal.
 She ought to have "power," that is, a veil, on her head, because
 of the angels. Their presence should keep Christians from all
 that is wrong while in the worship of God. Nevertheless, the man
 and the woman were made for one another. They were to be mutual
 comforts and blessings, not one a slave, and the other a tyrant.
 God has so settled matters, both in the kingdom of providence
 and that of grace, that the authority and subjection of each
 party should be for mutual help and benefit. It was the common
 usage of the churches, for women to appear in public assemblies,
 and join in public worship, veiled; and it was right that they
 should do so. The Christian religion sanctions national customs
 wherever these are not against the great principles of truth and
 holiness; affected singularities receive no countenance from any
 thing in the Bible.

05473
 #17-22 The apostle rebukes the disorders in their partaking of
 the Lord's supper. The ordinances of Christ, if they do not make
 us better, will be apt to make us worse. If the use of them does
 not mend, it will harden. Upon coming together, they fell into
 divisions, schisms. Christians may separate from each other's
 communion, yet be charitable one towards another; they may
 continue in the same communion, yet be uncharitable. This last
 is schism, rather than the former. There is a careless and
 irregular eating of the Lord's supper, which adds to guilt. Many
 rich Corinthians seem to have acted very wrong at the Lord's
 table, or at the love-feasts, which took place at the same time
 as the supper. The rich despised the poor, and ate and drank up
 the provisions they brought, before the poor were allowed to
 partake; thus some wanted, while others had more than enough.
 What should have been a bond of mutual love and affection, was
 made an instrument of discord and disunion. We should be careful
 that nothing in our behaviour at the Lord's table, appears to
 make light of that sacred institution. The Lord's supper is not
 now made an occasion for gluttony or revelling, but is it not
 often made the support of self-righteous pride, or a cloak for
 hypocrisy? Let us never rest in the outward forms of worship;
 but look to our hearts.

05479
 #23-34 The apostle describes the sacred ordinance, of which he
 had the knowledge by revelation from Christ. As to the visible
 signs, these are the bread and wine. What is eaten is called
 bread, though at the same time it is said to be the body of the
 Lord, plainly showing that the apostle did not mean that the
 bread was changed into flesh. St. Matthew tells us, our Lord bid
 them all drink of the cup, ch. #Mt 26:27|, as if he would, by
 this expression, provide against any believer being deprived of
 the cup. The things signified by these outward signs, are
 Christ's body and blood, his body broken, his blood shed,
 together with all the benefits which flow from his death and
 sacrifice. Our Saviour's actions were, taking the bread and cup,
 giving thanks, breaking the bread, and giving both the one and
 the other. The actions of the communicants were, to take the
 bread and eat, to take the cup and drink, and to do both in
 remembrance of Christ. But the outward acts are not the whole,
 or the principal part, of what is to be done at this holy
 ordinance. Those who partake of it, are to take him as their
 Lord and Life, yield themselves up to him, and live upon him.
 Here is an account of the ends of this ordinance. It is to be
 done in remembrance of Christ, to keep fresh in our minds his
 dying for us, as well as to remember Christ pleading for us, in
 virtue of his death, at God's right hand. It is not merely in
 remembrance of Christ, of what he has done and suffered; but to
 celebrate his grace in our redemption. We declare his death to
 be our life, the spring of all our comforts and hopes. And we
 glory in such a declaration; we show forth his death, and plead
 it as our accepted sacrifice and ransom. The Lord's supper is
 not an ordinance to be observed merely for a time, but to be
 continued. The apostle lays before the Corinthians the danger of
 receiving it with an unsuitable temper of mind; or keeping up
 the covenant with sin and death, while professing to renew and
 confirm the covenant with God. No doubt such incur great guilt,
 and so render themselves liable to spiritual judgements. But
 fearful believers should not be discouraged from attending at
 this holy ordinance. The Holy Spirit never caused this scripture
 to be written to deter serious Christians from their duty,
 though the devil has often made this use of it. The apostle was
 addressing Christians, and warning them to beware of the
 temporal judgements with which God chastised his offending
 servants. And in the midst of judgement, God remembers mercy: he
 many times punishes those whom he loves. It is better to bear
 trouble in this world, than to be miserable for ever. The
 apostle points out the duty of those who come to the Lord's
 table. Self-examination is necessary to right attendance at this
 holy ordinance. If we would thoroughly search ourselves, to
 condemn and set right what we find wrong, we should stop Divine
 judgements. The apostle closes all with a caution against the
 irregularities of which the Corinthians were guilty at the
 Lord's table. Let all look to it, that they do not come together
 to God's worship, so as to provoke him, and bring down vengeance
 on themselves.
05491
 * The variety of use of spiritual gifts are shown. (1-11) In the
 human body every member has its place and use. (12-26) This is
 applied to the church of Christ. (27-30) And there is something
 more excellent than spiritual gifts. (31)

 #1-11 Spiritual gifts were extraordinary powers bestowed in the
 first ages, to convince unbelievers, and to spread the gospel.
 Gifts and graces greatly differ. Both were freely given of God.
 But where grace is given, it is for the salvation of those who
 have it. Gifts are for the advantage and salvation of others;
 and there may be great gifts where there is no grace. The
 extraordinary gifts of the Holy Spirit were chiefly exercised in
 the public assemblies, where the Corinthians seem to have made
 displays of them, wanting in the spirit of piety, and of
 Christian love. While heathens, they had not been influenced by
 the Spirit of Christ. No man can call Christ Lord, with
 believing dependence upon him, unless that faith is wrought by
 the Holy Ghost. No man could believe with his heart, or prove by
 a miracle, that Jesus was Christ, unless by the Holy Ghost.
 There are various gifts, and various offices to perform, but all
 proceed from one God, one Lord, one Spirit; that is, from the
 Father, Son, and Holy Ghost, the origin of all spiritual
 blessings. No man has them merely for himself. The more he
 profits others, the more will they turn to his own account. The
 gifts mentioned appear to mean exact understanding, and uttering
 the doctrines of the Christian religion; the knowledge of
 mysteries, and skill to give advice and counsel. Also the gift
 of healing the sick, the working of miracles, and to explain
 Scripture by a peculiar gift of the Spirit, and ability to speak
 and interpret languages. If we have any knowledge of the truth,
 or any power to make it known, we must give all the glory of
 God. The greater the gifts are, the more the possessor is
 exposed to temptations, and the larger is the measure of grace
 needed to keep him humble and spiritual; and he will meet with
 more painful experiences and humbling dispensations. We have
 little cause to glory in any gifts bestowed on us, or to despise
 those who have them not.