are imparted to those who observe it in a proper manner. The general principle is, that an improper discharge of any duty will expose us to his displeasure, and to the certain loss of all those favours which might have resulted from a proper discharge of the duty, and to the tokens of the divine displeasure. And this is as true of prayer, or of any other religious duty, as of an improper observance of the Lord's supper. VER. 31. For if we would judge ourselves, we should not be judged. g Psa. xxxi. 5. 1 John i. 9. For if we would judge ourselves.—If we would examine ourselves; (ver. 28;) if we would exercise a strict scrutiny over our hearts, and feelings, and conduct, and come to the Lord's table with a proper spirit, we should escape the condemnation to which they are exposed who observe it in an improper manner. If we would exercise proper severity and honesty in determining our own character and fitness for the ordinance, we should not expose ourselves to the divine displeasure. We should not be judged.— We should not be exposed to the expression of God's disapprobation. He refers here to the punishment which had come upon the Corinthians for their improper manner of observing the ordinance; and he says that if they had properly examined themselves, and had understood the nature of the ordinance, that they would have escaped the judgments that had come upon them. This is as true now as it was then. If we wish to escape the divine displeasure; if we wish the communion to be followed with joy, and peace, and growth in grace, and not with blighting and spiritual barrenness, we should exercise a severe judgment on our character, and feelings, and motives; and should come to it with a sincere desire to honour Christ, and to advance in the divine life. that God had sent among them bodily distempers as an expression of the divine displeasure and judgment for their improper mode of celebrating the Lord's supper. That it was not uncommon in those times for God in an extraordinary manner to visit men with calamity, sickness, or death for their sins, is evident from the New Testament. See Note, chap. v. 5. Acts v. 110; xiii. 11. 1 Tim. i. 20, and perhaps 1 John v. 16, and James v. 14, 15. It may possibly have been the case that the intemperance and gluttony which prevailed on these occasions was the direct cause of no small part of the bodily disease which prevailed, and which in some cases terminated in death. And many sleep.Have died. The death of Christians in the Scriptures is commonly represented under the image of sleep. (Dan. xii. 2. John xi. 11, 12. 1 Cor. xv. 51. 1 Thess. iv. 14; v. 10.) Perhaps it may be implied, by the use of this mild term here, instead of the harsher word death, that these were true Christians. This sentiment is in accordance with all that Paul states in regard to the church at Corinth. Notwithstanding all their irregularities, he does not deny that they were sincere Christians; and all his appeals and reasonings proceed on that supposition, though there was among them much ignorance and irregularity. God often visits his own people with trial; and though they are his children, yet this does not exempt them from affliction and discipline on account of their imperfections, errors, and sins. The practical lesson taught by this is, that Christians should serve God with purity; that they should avoid sin in every form; and that the commission of sin will expose them, as well as others, to the divine displeasure. The reason why this judgment was inflicted on the Corinthians was, that there might be a suitable impression made of the holy nature of that ordinance, and that Christians might be led to observe it in a proper manner. If it be asked whether God ever visits his people now with his displeasure for their improper manner of observing this ordinance, we may reply, (1.) That we have no reason to suppose that he inflicts bodily diseases and corporeal punishments on account of it. But, (2.) There is no reason to doubt h Psa. cxiv. 12, 13. Heb. xii. 5—11. that the improper observance of the Lord's supper, like the improper observance of any other But when we are judged.-This is added, evireligious duty, will be followed with the ex- dently, to console those who had been afflicted pression of God's displeasure, and with a spirit-on account of their improper manner of observual blighting on the soul. This may be evinceding the Lord's supper. The sense is, that though in the following modes. (a) In hardening the heart by an improper familiarity with the most sacred and solemn ordinances of religion. (b) Increased coldness and deadness in the service of God. If the ordinances of the gospel are not the means of making us better, they are the means of making us worse. (c) The loss of the favour of God, or of those pure, and spiritual, and elevated joys which we might have obtained by a proper observance of the ordinance. There is no reason to doubt that God may make it the occasion of manifesting his displeasure. It may be followed by a want of spiritual comfort and peace; by a loss of communion with God; and by a withholding of those comforts from the soul which might have been enjoyed, and which VER. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. they were thus afflicted by God; though he had manifested his displeasure at the manner in which they had observed the ordinance, yet the divine judgment in the case was not inexorable. They were not regarded by God as wholly strangers to piety, and would not be lost for ever. They should not be alarmed, therefore, as if there was no mercy for them; but they should rather regard their calamities as the chastening of the Lord on his own children, and as designed for their salvation. We are chastened of the Lord.-It is his act; and it is not vengeance and wrath, but it is to be regarded as the chastisement of a father's hand, in order that we should not be condemned with the wicked. We are under the discipline (raicevóμεa) of the Lord; we are dealt with as children, and are corrected as by the hand of a father. Comp. Heb. xii. 5-10, and 2 Cor. vi. 9. The design of God's correcting his children is, that they should be reclaimed, and not destroyed. That we should not be condemned with the world. It is implied here, (1.) That the world-those who were not Christians, would be condemned; (2.) That Paul regarded the Corinthians, whom he addressed, and who had even been guilty of this improper manner of observing the Lord's supper, and who had been punished for it, as true Christians; and, (3.) That the purpose which God had in view in inflicting these judgments on them was, that they might be purified, and enlightened, and recovered from their errors, and saved. This is the design of God in the calamities and judgments which he brings on his own children. And so now, if he afflicts us, or leaves us to darkness, or follows the communion with the tokens of his displeasure, it is that we may be recovered to a deeper sense of our need of him; to juster views of the ordinance; and to a more earnest wish to obtain his favour. VER. 33. Wherefore, my brethren, when ye come together to eat, tarry one for another. When ye come together to eat.-Professedly to eat the Lord's supper. Tarry one for another. Do not be guilty of disorder, intemperance, and gluttony. See Note, ver. 21. Doddridge understands this of the feasts that he supposes to have preceded the Lord's supper. But the more obvious interpretation is, to refer it to the Lord's supper itself; and to enjoin perfect order, respect, and sobriety. The idea is, that the table was common for the rich and the poor; and that the rich should claim no priority or precedence over the poor. VER. 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. i Judgment. And if any man hunger, &c.—The Lord's supper is not a common feast; it is not designed as a place where a man may gratify his appetite. It is designed as a simple commemoration, and not as a feast. This remark was designed to correct their views of the supper, and to show them that it was to be distinguished from the ordinary idea of a feast or festival. That ye come not together unto condemnation.-That the effect of your coming together for the observance of the Lord's supper be not to produce condemnation. See Note, ver. 29. And the rest will I set in order, &c.-Probably he refers here to other matters on which he had been consulted; or other things which he knew required to be adjusted. The other matters pertaining to the order and discipline of the church I will defer until I can come among you, and personally arrange them. It is evident from this, that Paul at this time purposed soon to go to Corinth. See 2 Cor. i. 15, 16. It was doubtless true that there might be many things which it was desirable to adjust in the church there, which could not be so well done by letter. The main things, therefore, which it was needful to correct immediately, he had discussed in this letter; the other matters he reserved to be arranged by himself when he should go among them. Paul was disappointed in his expectations of returning among them as soon as he had intended; see 2 Cor. i. 17; and under this disappointment he forwarded to them another epistle. If all Christians would follow implicitly his directions here in regard to the Lord's supper, it would be an ordinance full of comfort. May all so understand its nature, and so partake of it, that they shall meet the approbation of their Lord, and so that it may be the means of saving grace to their souls. CHAPTER XII. VER. 1. Now concerning spiritual gifts, brethren, I would not have you ignorant. This chapter commences a new subject, the discussion of which continues to the close of the fourteenth chapter. The general subject is that of spiritual endowments, or the right mode of exercising their spiritual gifts, and the degree of honour which was due to those who had been distinguished by God by the special influences of his Spirit. It is evident that many in the church at Corinth had been thus favoured; and it is evident that they had greatly abused these endowments, and that those who were thus favoured had claimed a precedency of honour above those who had been less distinguished. It is not improbable that they had, in their letter to Paul. see Note, chap. vii. 1, requested his counsel on this subject, and asked him to teach them what measure of honour should be given to those who had been thus endowed. This subject, as it was! of importance not only for them, but for the church at large in all future times, he proceeds to discuss in this and the two following chapters; and this discussion closes the second part of the epistle. See the Introduction. The general scope of these chapters is this, (1.) He shows that all those endowments were conferred by the Holy Ghost, and were all for the use of the church; that the church was one, but that there was a necessity for diversified operations in that church; and that, therefore, no one should value himself on that gift above his brother, and no one should feel himself dishonoured because he had not been thus favoured. All filled important places in the church, just as the various members and parts of the human system were necessary for its symmetry, action, and health; and all, therefore, should be willing to occupy the place which God had assigned them. (Chap. xii.) (2.) In chap. xiii. he recommends love, or charity, as of more value than all other spiritual gifts put together, and therefore recommends that that should be especially the object of their desire. (3.) In chap. xiv. he gives particular rules about the proper exercise of spiritual gifts in their public assemblies. This chapter, there fore, is occupied in stating and illustrating the (2.) He reminds them that they were formerly in a state of ignorance, sin, and idolatry. (Ver. 2.) (3.) He states one mark of being under the influence of the Spirit of God; that is, that it would lead them to acknowledge and honour Jesus Christ. If the spirit by which they were influenced led them to this, it was proof that it was the Holy Ghost. (Ver. 3.) If any pretenders to inspiration were in the habit of speaking disrespectfully of Jesus Christ, or of calling him "accursed," it proved that they were not under the influence of the Holy Ghost. (4.) There were diversities in the operations| of the Spirit; but however various were these operations, they all proceeded from the same agent. (Ver. 4-11.) All were not, therefore, to expect precisely the same influences or operations; nor were they to suppose that because there were various operations, that therefore they were not influenced by the Spirit of God. (5.) Paul states and illustrates the truth that the church is one. (Ver. 12-27.) As the body is one, yet has many members, so is it with the church. (Ver. 12.) The body has many members, and no members in the body are useless, but all perform important parts, however unimportant they may seem to be; and no one member can say that it has no need of the others. So it is in the church. (Ver. 13—27.) whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church-including the distinctions in graces, and in degrees of office and rank, which had been made in the Christian church in general, (chap. xii.,) as well as the extraordinary endowments of the gift of tongues which had been bestowed upon many. (Chap. xiv.) I would not have you ignorant.-The subject is of so much importance that it demands particular attention and special care. Comp. Note, chap. x. 1. I would not have you ignorant in regard to the nature of those endowments; the spirit with which they should be received; the rules to which they who are thus favoured should be subjected; and the feelings and views which should be cherished in all the members of the church in regard to them. Nothing is of more importance in the church than the doctrine respecting the influences and endowments of the Holy Spirit. Ye know, &c.-This verse is regarded by many as a parenthesis. But it is not necessary to suppose that it is so, or that it does not cohere with that which follows. The design seems to be to remind them of their former miserable condition as idolators, in order to make them more sensible of their advantages as Christians, and that they might be led more highly to appreciate their present condition. Paul often refers Christians to their former condition to excite in them gratitude for the mercies that God has conferred on them in the gospel. See Note, Chap. vi. 11. Comp. Rom. vi. 17. Eph. ii. 11, 12. Titus iii. 3. That ye were Gentiles.-Heathen; worshippers of idols. The idea is, that they were pagans; that they had no knowledge of the true God, but were sunk in miserable superstition and idolatry. Carried away.-Led along; that is, deluded by your passions, deluded by your priests, deluded by your vain and splendid rites of worship. The whole system made an appeal to the senses, and bore along its votaries as if by a foreign and irresistible impulse. The word which is used (anayóμɛroi) conveys pro (6.) This beautiful allegory, drawn from the functions of the various parts of the human body, Paul applies now to the church, and shows (ver. 28-30) that the same thing should be expected in the church of Christ. It followed, therefore, that those who were not as highly favoured as others should not regard themselves as useless, and decline their station in the church. It followed, also, that those who were in inferior stations should not envy those who had been more highly favoured; and that those who were in more elevated stations, and who had been more signally favoured, should not look down on those beneath them with contempt. It fol-perly the idea of being carried into bondage, or lowed, also, that they should regard themselves as one body; and love and cherish each other with constant Christian affection. (7.) Paul tells them that it was not improper to desire the highest endowments, but says that he will propose an object of desire to be preferred to these gifts-and that is love. (Ver. 31.) Now concerning.-It is now time that I should speak of spiritual endowments. He had no doubt been consulted in regard to them, and probably various questions had been proposed, which he now proceeded to answer. Spiritual gifts. The word "gifts" is not in the original. The Greek refers to "spiritual" things in general, or to any thing that is of a spiritual nature. The being led to punishment, and refers here doubtless to the strong means which had been used by crafty politicians and priests in their former state to delude and deceive them. Unto these dumb idols.-These idols which could not speak-an attribute which is often given to them, to show the folly of worshipping them. (Psal. cxv. 5; cxxxv. 15. Hab. ii. 18, 19.) The ancient priests and politicians deluded the people with the notion that oracles were uttered by the idols whom they worshipped, and thus they maintained the belief in their divinity. The idea of Paul here seems to be, (1.) That their idols never could have uttered the oracles which were ascribed to them, and consequently that they had been deluded. (2.) That these idols could never have endowed them with such spiritual privileges as they now had, and consequently that their present state was far preferable to their former condition. Even as ye were led.-Were led by the priests in the temples of the idols. They were under strong delusions and the arts of cunning and unprincipled men. The idea is, that they had been under a strong infatuation, and were entirely at the control of their spiritual leaders-a description remarkably applicable now to all forms of imposture in the world. No system of paganism consults the freedom and independence of the mind of man; but it is every where characterized as a system of power, and not of thought; and all its arrangements are made to secure that power without an intelligent assent of the understanding and the heart. Wherefore I give you to understand.—I make known to you. The force of this expression is, I give you this rule to distinguish, or by which you may know what influences and operations are from God. The design of the passage is, to give them some simple general guide by which they could at once recognise the operations of the Spirit of God, and determine whether they who claimed to be under that operation were really so. That rule was, that all who were truly influenced by the Holy Ghost would be disposed to acknowledge and to know Jesus Christ; and where this disposition existed, it was of itself a clear demonstration that it was the operation of the Spirit of God. The same rule substantially is given by John, (1 John iv. 2,) by which to test the nature of the spirit by which men profess to be influenced. "Hereby know ye the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God." Comp. also Note to Matt. xvi. 17. That no man.-No one, (ovdriç.) It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. And it may refer to the Jews who may have pretended to be under the influence of God's Spirit, and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning that if any one, whoever he might be, should blaspheme the name of Jesus, whatever were his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews, or to be inspired among the Gentiles, it was full proof that he was an impostor. The argument is, that the Holy Spirit in all instances would do honour to Jesus Christ, and would prompt all who were under his influence to love and reverence his name. Speaking by the Spirit of God.-Under the influence of inspiration. Calleth.-Says, or would say; that is, no such one would use the language of anathema in regard to him. Accursed.-Marg. Ana 1 thema, (avalepa.) See Note, Acts xxiii. 14. Rom. ix. 3. Comp. 1 Cor. xvi. 22. Gal. i. 8, 9. The word is one of execration, or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable and as an impostor. The effect of the influences of the Spirit would be in all in- | stances to inspire reverence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling towards Jesus of Nazareth. It is possible, also, and indeed probable, that the priests and priestesses of the pagan gods who pretended to be under the influence of inspiration might denounce the name of Jesus, because they would all be opposed to the purity of his religion. And that no man can say, &c.That is, that it cannot occur, or even happen, that any one will acknowledge Jesus as the Messiah who is not influenced by the Holy Ghost. The meaning is, not that no one has physical ability to say! that Jesus is Lord unless aided by the Holy Ghost, since all men can say this, but that no one will be disposed heartily to say it; no one will acknow ledge him as their Lord; it can never happen that any one will confess him as the true Messiah, who has not been brought to this state by the agency of the Holy Ghost. Is the Lord.-Is the Messiah, or shall acknowledge him as their Lord. But by the Holy Ghost.-Unless he is influenced by the Holy Spirit. This is a very important verse, not only in regard to the particular subject under consideration in the time of Paul, but also in its practical bearing at present. We may learn from it, (1.) That it is a proof that any man is under the influence of the Holy Spirit, who is heartily disposed to honour the name and work of Jesus Christ. (2.) Those forms and modes of religion; those religious opinions and practices, will be most in accordance with the designs of the Spirit of God, which do most to honour the name an work of Jesus Christ. (3.) It is true that no man will ever cherish a proper regard for Jesus Christ, nor love his name and work, unless he is influenced by the Holy Ghost. No man loves the name and work of the Redeemer by following simply the inclinations of his own corrupt heart. In all instances of those who have been brought to a willingness to honour him, it has been by the agency of the Holy Ghost. (4.) If any man, in any way, is disposed to disparage the work of Christ, to speak lightly of his person or his name; or holds doctrines that infringe on the fulness of the truth respecting his divine nature, his purity, his atonement, it is proof that he is not under the influence of the Spirit of God. Just in proportion as he shall disparage that work or name, just in that proportion does he give evidence that he is not influenced by the divine Spirit, but by proud reason, or by imagination. or by a heart that is not reconciled to God. (5.) All true religion is the production of the Holy Spirit; for religion consists essentially in a wil lingness to honour, and love, and serve the Lord Jesus Christ; and where that exists, it is produced by the Holy Spirit. (6.) The influence of the Holy Spirit should be cherished. To grieve away that Spirit, is to drive all proper knowledge of the Redeemer from the soul; to do this is to leave the heart to coldness, and darkness, and barrenness, and spiritual death. the whole passage, and to render it in no small degree unmeaning. But if this refers to the Holy Spirit, then it is an unanswerable argument for his personality, and for his being on an equa VER. 4. Now there are diversities of gifts, but lity with the Father and the Son. the same Spirit. o Heb. ii. 4. 1 Pet. i. 10. VER. 5. And there are differences of administrations, but the same Lord. p Or, ministries. Of administrations.-Margin, ministries. The word properly denotes ministries; so that there are different ranks and grades in the ministries which Christ has appointed, to wit, those specified in ver. 9, 10, 28. But the same Lord.-This refers evidently to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are. See Note, Acts i. 24. Comp. Eph. iv. 5. The term Lord, when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which he was commonly known by the disciples. See John xx. 25. The fact, also, that this stands between the mention of the work of the Spirit, (ver. 4,) and the work of God, (ver. 6,) and the fact that to the Lord Jesus appertained the appointment of these various grades of officers in the church, (comp. Matt. x. 1, seq., and Luke x. 1, seq.,) is further proof that this refers to him. The design of the verse is to show that all these offices had their appointment from him; and that since all were his appointment, and all were necessary, no one should be proud of an elevated station; no one should be depressed, or feel himself degraded, because he had been designated to a more humble office. Now there are diversities of gifts.-There are different endowments conferred on Christians. For the meaning of the word gifts, see Note, Rom. i. 11. Comp. Rom. v. 15, 16; vi. 23; xi. 29; xii. 6. 1 Cor. i. 7; vii. 7. But the same Spirit.-Produced by the same Spirit, the Holy Ghost. What those diversities of gifts are, the apostle enumerates in ver. 8-11. The design for which he refers to these various endowments is evidently to show those whom he addressed, that since they are all produced by the same Holy Spirit, have all the same divine origin, and are all intended to answer some important purpose and end in the Christian church, that, therefore, none are to be despised; nor is one man to regard himself as authorised to treat another with contempt. The Spirit has divided and conferred those gifts according to his sovereign will; and his arrangements should be regarded with submission, and the favours which he confers should be received with thankfulness. That the Holy Spirit-the third person of the adorable Trinityis here intended by the word Spirit, seems to be manifest on the face of the passage, and has been the received interpretation of the church until it was called in question by some recent German commentators, at the head of whom was Eichhorn. It is not the design of these Notes to go into an examination of questions of criticism, such as an inquiry like this would involve. Nor is it necessary. Some of the arguments by which the common interpretation is defended are the following. (1.) It is the obvious interpretation. It is that which occurs to the great mass of readers as the true and correct exposition. (2.) Of operations. Of works, to wit, of miracles, It accords with the usual meaning of the word such as God produces in the church, in the estabSpirit. No other intelligible sense can be given lishment and defence of his religion. There are to the word here. To say, with Eichhorn, that different operations on the mind and heart; and it means "nature," that there are the same natu- different powers given to man, or different qualiral endowments, though cultivated in various fications in building up and defending his cause. measures by art and education, makes manifest Or it may be, possibly, that Paul here refers to nonsense, and is contrary to the whole structure the works of God mainly for mere illustration, and scope of the passage. (3.) It accords with and by the word "operations" means the works all the other statements in the New Testament, which God has performed in creation and prowhere the endowments here referred to," wis-vidence. His works are various. They are not dom," "knowledge," "faith," "working of miracles," &c. are traced to the Holy Spirit, and are regarded as his gift. (4.) The harmony, the concinnity of the passage is destroyed by supposing that it refers to any thing else than the Holy Spirit. In this verse the agency of the Spirit is recognised, and his operations on the mind referred to; in the next verse the agency of the Son of God (see Note on the verse) is referred to; and in the following verse, the agency of God -evidently the Father-is brought into view; and thus the entire passage (ver. 4—6) presents a connected view of the operations performed by the Father, Son, and Holy Ghost, in the work of redemption. To deny that this verse refers to the Holy Spirit, is to break up the harmony of VER. 6. And there are diversities of operations; but it is the same God which worketh all in all. 9 Rom. xii. 6, &c. all alike, though they come from the same hand. The sun, the moon, the stars, the earth, are different; the trees of the forest, the beasts of the field, the fowls of the air, the inhabitants of the deep, are different; the flowers, and shrubs, and herbs, are different from each other; yet, however much they may vary, they are formed by the same hand, are the productions of the same God, are to be regarded as proofs of the same wisdom and power. The same thing should be expected in his church, and we should anticipate that the endowments of its members would be various. But it is the same God.-The same Father; all these operations are produced by the same God. They should not, therefore, be undervalued or despised; nor should any one be |