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1Be imitators of me, as I am of Christ.

 

Head Coverings

2 I commend you because you remember me in everything and maintain the traditions just as I handed them on to you. 3But I want you to understand that Christ is the head of every man, and the husband is the head of his wife, and God is the head of Christ. 4Any man who prays or prophesies with something on his head disgraces his head, 5but any woman who prays or prophesies with her head unveiled disgraces her head—it is one and the same thing as having her head shaved. 6For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil. 7For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man. 8Indeed, man was not made from woman, but woman from man. 9Neither was man created for the sake of woman, but woman for the sake of man. 10For this reason a woman ought to have a symbol of authority on her head, because of the angels. 11Nevertheless, in the Lord woman is not independent of man or man independent of woman. 12For just as woman came from man, so man comes through woman; but all things come from God. 13Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? 14Does not nature itself teach you that if a man wears long hair, it is degrading to him, 15but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16But if anyone is disposed to be contentious—we have no such custom, nor do the churches of God.

Abuses at the Lord’s Supper

17 Now in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18For, to begin with, when you come together as a church, I hear that there are divisions among you; and to some extent I believe it. 19Indeed, there have to be factions among you, for only so will it become clear who among you are genuine. 20When you come together, it is not really to eat the Lord’s supper. 21For when the time comes to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk. 22What! Do you not have homes to eat and drink in? Or do you show contempt for the church of God and humiliate those who have nothing? What should I say to you? Should I commend you? In this matter I do not commend you!

The Institution of the Lord’s Supper

23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, 24and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” 25In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Partaking of the Supper Unworthily

27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. 28Examine yourselves, and only then eat of the bread and drink of the cup. 29For all who eat and drink without discerning the body, eat and drink judgment against themselves. 30For this reason many of you are weak and ill, and some have died. 31But if we judged ourselves, we would not be judged. 32But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.

33 So then, my brothers and sisters, when you come together to eat, wait for one another. 34If you are hungry, eat at home, so that when you come together, it will not be for your condemnation. About the other things I will give instructions when I come.

 


26. For as often as ye shall eat. Paul now adds what kind of remembrance ought to be cherished — that is, with thanksgiving; not that the remembrance consists wholly in confession with the mouth; for the chief thing is, that the efficacy of Christ’s death be sealed in our consciences; but this knowledge should stir us up to a confession in respect of praise, so as to declare before men what we feel inwardly before God. The Supper then is (so to speak) a kind of memorial, which must always remain in the Church, until the last coming of Christ; and it has been appointed for this purpose, that Christ may put us in mind of the benefit of his death, and that we may recognize it 697697     “Que de nostre part le recognoissions;” — “That we, on our part, may recognise it.” before men. Hence it has the name of the Eucharist. 698698     From, εὐχαριστήσας, (having given thanks,) which is made use of by Paul, and also by the Evangelists, (see Harmony, vol. 3, p. 205, n. 1,) in their account of the original appointment of the Supper. The term is at the same time expressive of the spirit of the institution, in respect of thanksgiving. — Ed If, therefore, you would celebrate the Supper aright, you must bear in mind, that a profession of your faith is required from you. Hence we see how shamelessly those mock God, who boast that they have in the mass something of the nature of the Supper. For what is the mass? They confess (for I am not speaking of Papists, but of the pretended followers of Nicodemus) that it is full of abominable superstitions. By outward gesture they give a pretended approval of them. What kind of showing forth of the death of Christ is this? Do they not rather renounce it?

Until he come As we always need a help of this kind, so long as we are in this world, Paul intimates that this commemoration has been given us in charge, until Christ come to judgment. For as he is not present with us in a visible form, it is necessary for us to have some symbol of his presence, by which our minds may exercise themselves.

27. Therefore he who shall eat this bread unworthily. If the Lord requires gratitude from us in the receiving of this sacrament — if he would have us acknowledge his grace with the heart, and publish it with the mouth — that man will not go unpunished, who has put insult upon him rather than honor; for the Lord will not allow his commandment to be despised. Now, if we would catch the meaning of this declaration, we must know what it is to eat unworthily Some restrict it to the Corinthians, and the abuse that had crept in among them, but I am of opinion that Paul here, according to his usual manner, passed on from the particular case to a general statement, or from one instance to an entire class. There was one fault that prevailed among the Corinthians. He takes occasion from this to speak of every kind of faulty administration or reception of the Supper. “God,” says he, “will not allow this sacrament to be profaned without punishing it severely.”

To eat unworthily, then, is to pervert the pure and right use of it by our abuse of it. Hence there are various degrees of this unworthiness, so to speak; and some offend more grievously, others less so. Some fornicator, perhaps, or perjurer, or drunkard, or cheat, (1 Corinthians 5:11,) intrudes himself without repentance. As such downright contempt is a token of wanton insult against Christ, there can be no doubt that such a person, whoever he is, receives the Supper to his own destruction. Another, perhaps, will come forward, who is not addicted to any open or flagrant vice, but at the same time not so prepared in heart as became him. As this carelessness or negligence is a sign of irreverence, it is also deserving of punishment from God. As, then, there are various degrees of unworthy participation, so the Lord punishes some more slightly; on others he inflicts severer punishment.

Now this passage gave rise to a question, which some afterwards agitated with too much keenness — whether the unworthy really partake of the Lord’s body? For some were led, by the heat of controversy, so far as to say, that it was received indiscriminately by the good and the bad; and many at this day maintain pertinaciously, and most clamorously, that in the first Supper Peter received no more than Judas. It is, indeed, with reluctance, that I dispute keenly with any one on this point, which is (in my opinion) not an essential one; but as others allow themselves, without reason, to pronounce, with a magisterial air, whatever may seem good to them, and to launch out thunderbolts upon every one that mutters anything to the contrary, we will be excused, if we calmly adduce reasons in support of what we reckon to be true.

I hold it, then, as a settled point, and will not allow myself to be driven from it, that Christ cannot be disjoined from his Spirit. Hence I maintain, that his body is not received as dead, or even inactive, disjoined from the grace and power of his Spirit. I shall not occupy much time in proving this statement. Now in what way could the man who is altogether destitute of a living faith and repentance, having nothing of the Spirit of Christ, 699699     “Veu que par consequent il n’ha rien de l’Esprit de Christ;” — “Since he has, consequently, nothing of the Spirit of Christ.” receive Christ himself? Nay more, as he is entirely under the influence of Satan and sin, how will he be capable of receiving Christ? While, therefore, I acknowledge that there are some who receive Christ truly in the Supper, and yet at the same time unworthily, as is the case with many weak persons, yet I do not admit, that those who bring with them a mere historical faith, 700700     “Vne foy historique qu on appelle; (c est a dire pour consentir simplement a l’histoire de l’Euangile;”) — “An historical faith, as they call it; (that is to say, to give a simple assent to the gospel history.”) without a lively feeling of repentance and faith, receive anything but the sign. For I cannot endure to maim Christ, 701701     “Car ie n’ose proposer et imaginer Christ a demi;” — “For I dare not present and imagine Christ in half.” and I shudder at the absurdity of affirming that he gives himself to be eaten by the wicked in a lifeless state, as it were. Nor does Augustine mean anything else when he says, that the wicked receive Christ merely in the sacrament, which he expresses more clearly elsewhere, when he says that the other Apostles ate the breadthe Lord; but Judas only the bread of the Lord 702702     This celebrated saying of Augustine (which occurs in Hom. in Joann. 62) is quoted also in the Institutes, (volume 3,) where our author handles at great length the subject here adverted to. — Ed.

But here it is objected, that the efficacy of the sacraments does not depend upon the worthiness of men, and that nothing is taken away from the promises of God, or falls to the ground, through the wickedness of men. This I acknowledge, and accordingly I add in express terms, that Christ’s body is presented to the wicked no less than to the good, and this is enough so far as concerns the efficacy of the sacrament and the faithfulness of God. For God does not there represent in a delusive manner, to the wicked, the body of his Son, but presents it in reality; nor is the bread a bare sign to them, but a faithful pledge. As to their rejection of it, that does not impair or alter anything as to the nature of the sacrament.

It remains, that we give a reply to the statement of Paul in this passage. “Paul represents the unworthy as guilty, inasmuch as they do not discern the Lord’s body: it follows, that they receive his body.” I deny the inference; for though they reject it, yet as they profane it and treat it with dishonor when it is presented to them, they are deservedly held guilty; for they do, as it were, cast it upon the ground, and trample it under their feet. Is such sacrilege trivial? Thus I see no difficulty in Paul’s words, provided you keep in view what God presents and holds out to the wicked — not what they receive.

28. But let a man examine himself An exhortation drawn from the foregoing threatening. “If those that eat unworthily are guilty of the body and blood of the Lord, then let no man approach who is not properly and duly prepared. Let every one, therefore, take heed to himself, that he may not fall into this sacrilege through idleness or carelessness.” But now it is asked, what sort of examination, that ought to be to which Paul exhorts us. Papists make it consist in auricular confession. They order all that are to receive the Supper, to examine their life carefully and anxiously, that they may unburden all their sins in the ear of the priest. Such is their preparation! 703703     “Voyla lear belle preparation;” — “See their admirable preparation!” I maintain, however, that this holy examination of which Paul speaks, is widely different from torture. Those persons, 704704     “Ces miserables;” — “Those miserable creatures.” after having tortured themselves with reflection for a few hours, and making the priest — such as he is — privy to their vileness, 705705     “Et qu’ils on debagoule leur turpitude a monsieur le prestre;” — “And when they have blabbed out their baseness to Mr. Priest” imagine that they have done their duty. It is an examination of another sort that Paul here requires — one of such a kind as may accord with the legitimate use of the sacred Supper.

You see here a method that is most easily apprehended. If you would wish to use aright the benefit afforded by Christ, bring faith and repentance. As to these two things, therefore, the trial must be made, if you would come duly prepared. Under repentance I include love; for the man who has learned to renounce himself, that he may give himself up wholly to Christ and his service, will also, without doubt, carefully maintain that unity which Christ has enjoined. At the same time, it is not a perfect faith or repentance that is required, as some, by urging beyond due bounds, a perfection that can nowhere be found, would shut out for ever from the Supper every individual of mankind. If, however, thou aspirest after the righteousness of God with the earnest desire of thy mind, and, trembled under a view of thy misery, dost wholly lean upon Christ’s grace, and rest upon it, know that thou art a worthy guest to approach the table — worthy I mean in this respect, that the Lord does not exclude thee, though in another point of view there is something in thee that is not as it ought to be. For faith, when it is but begun, makes those worthy who were unworthy.

29. He who shall eat unworthily, eateth judgment to himself. He had previously pointed out in express terms the heinousness of the crime, when he said that those who should eat unworthily would be guilty of the body and blood of the Lord Now he alarms them, by denouncing punishment; 706706     “La punition que Dieu en fera;” — “The punishment that God will inflict upon it.” for there are many that are not affected with the sin itself; unless they are struck down by the judgment of God. This, then, he does, when he declares that this food, otherwise health-giving, will turn out to their destruction, and will be converted into poison to those that eat unworthily

He adds the reasons because they distinguish not the Lord’s body, that is, as a sacred thing from a profane. “They handle the sacred body of Christ with unwashed hands, (Mark 7:2,) 707707     “Ils manient le corps precieux de Christ irreueremment, c’est a dire, sans nettoyer leur conscience;” — “They handle the precious body of Christ irreverently, that is to say, without washing their conscience.” nay more, as if it were a thing of nought, they consider not how great is the value of it. 708708     In the Vat and Alex MSS. and the Copt version, the reading is simply μη διακρίνων τὸ σῶμαnot distinguishing the body; while later copies have τὸ σῶμα τοῦ Κυρίονthe body of the Lord The verb διακρίνω is employed by Herodotus in the sense of distinguishing, in the following expression: διακρίνων ουδεναwithout any distinction of persons (Herod. 3. 39.) It is supposed by some that the word, as employed here, contains an allusion to the distinguishing of meats under the Mosaic law. — Ed They will therefore pay the penalty of so dreadful a profanation.” Let my readers keep in mind what I stated a little ago, that the body 709709     “Le corps de Christ;” — “The body of Christ.” is presented to them, though their unworthiness deprives them of a participation in it.


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