To be of any profit this article must be read in connection with a Bible, opened at the above passage.
It is quite clear from the 20th verse that the Corinthian saints, though very numerous, were still meeting together in one building. The came together “in the church,” as verse eighteen puts it; but those words have no reference to a building of any kind, but rather to the fact that they came together “in assembly;” that is in their church or assembly character. And when they did so these sects, or parties became painfully manifest, and also their proceedings were very disorderly; so disorderly in fact that the apostle refuses to recognize their feasts, which they called, “the Lord’s supper,” as being truly the supper of the Lord at all. They are not he says, the Lord’s Supper, but each one taking his own supper.
There is, we believe, a double contrast here. First, between “the Lord’s” and “his own.” They treated the matter as if they were the masters of it and hence could arrange it as they pleased and generally do as they liked. This led to outrageous disorder at Corinth—some getting nothing, and others getting so much of the wine as to be drunken. Similar gross disorder may be avoided today, but have not many assumed that they are masters of the situation when this holy ordinance is in question, and so felt themselves perfectly free to alter it to taste?— free to turn it into a mass, or a sacrifice, free to have it ornate, or choral, free to confine its ministration to a priestly caste and have it so frequently as to be almost continuous, free to have it only once in several months, or to abolish it altogether.
But there is also the contrast between the Lord’s supper which is a matter of fellowship, as chapter 10 has just unfolded, and “everyone” (or “each one”) taking his own supper: that is, making it a purely individual matter. Even supposing that saints come together and observe the ordinance quite faultlessly, as regards all its externals, and yet treat it as a purely personal privilege, eliminating from it in their mind the thought that we do it as one body, they have missed the mark. It is not each one acting and eating for himself: it is rather all acting together.
Now the only remedy for disorder in connection with the Lord’s supper—even in apostolic days, be it noted—was to go back to the original institution in its spirit, its significance, its orderly simplicity. Paul did not argue on the subject. In verses 23 to 27, he simply reverts to what had been instituted by the Lord Himself. And he did so, not as having received authentic information from the other apostles who had been present, but as having received the ordinance directly from the Lord, by divinely-given revelation. This is revelation confirms the account already given by the inspired evangelists clarifies its meaning. Much that passes as an “orderly” and “beautiful” celebration or observance of this institution is simply disorder in the divine estimation. Any “order,” however ornate or beautiful to human eyes, which is not the divine order, is disorder in the Divine eyes.
God has been pleased to give us four accounts of the institution of the Lord’s supper, and the fourth through Paul has its own peculiar importance, inasmuch as it makes it quite clear that it is to be observed by Gentile believers as much as by Jewish, and also that it is to continue “till He come.” The materials used are of the simplest—the bread, the cup, — everyday sights in the homes of those days. The significance of the materials was very profound— “My body,” “the new testament in my blood.” And the whole spirit of the ordinance is “remembrance.” We are to remember Him in the circumstances in which once He was, in death, though we know Him as the One now glorified in heaven.
The supper of the Lord then begins with remembrance of Him in death. Much will flow out of this remembrance and we cannot fail to be conscious of blessing (it is, “the cup of blessing”) and consequently bless God in return. But we must penetrate beneath the symbols to that which they symbolize. We must discern the body and blood of Christ; and discerning this, we shall be preserved from treating these holy things in an unholy or unworthy manner, as the Corinthians had been doing. The Lord did not hold them guiltless, and they were eating and drinking judgment (see, margin) to themselves. They were guilty in respect of dishonor done not merely to a loaf and a cup, but to the body and blood of Christ, symbolized by the loaf and the cup. This is the plain force of verse 27 and 29.
What then, should we do? When the Lord smote Uzzah in judgment because he treated the Ark of God as though it had been an ordinary object (see 2 Sam. 6) David was displeased and left the Ark severely alone for a time. This was a mistake, which afterward he rectified by honoring the Ark, and treating it as had been commanded by God. Paul’s instructions to the Corinthians, in verse 28 to 30, exactly agree with this. God had interfered in judgment amongst them, many were weak and sickly and some had been removed by death. But this should not make them refuse to observe the Lord’s supper further. The rather it should make them examine themselves and partake in a spirit of self-judgment. There had been abuse, but the remedy for this was not disuse but rather a careful use, in obedience to the design of God.
The closing verses of the chapter give us an example of God’s chastening by way of retribution. They were being disciplined because of wrong committed. God chastens His children that they may not be judged with the world. And if only we judged ourselves we should be preserved from the evil and hence not need the hand of God upon us. Let us mark that! How excellent is the holy art of self-judgment; and how little practiced. Let us cultivate it more and more. By it we should be preserved from innumerable errors. The Corinthians evidently neglected it and much was wrong with them. The Apostle had corrected the most glaring of their errors when they partook of the Lord’s supper.
There were others, but these could wait until he visited them in person: so he closes the chapter by saying, “the rest will I set in order when I come.”
The Corinthians came together in assembly not only to partake of the Lord’s supper but also for the exercise of spiritual gifts, especially that of prophecy. In those days there were found prophets who were enabled by the Holy Spirit to give inspired utterances in the assembly. In this way God gave authoritative instruction and guidance while as yet the New Testament scriptures were in the making, and so not freely in the hands of believers as they are today. There was however a great danger in connection with this.
When God raised up prophets in Israel’s history, Satan promptly confused the issue by raising up many false ones. In the days of Ahab there were 850 false to one true! The adversary followed the same tactics in the early days of the church and introduced into the public assemblies of saints mere who gave inspired utterances truly, but inspired not by the Holy Spirit but by demons. Hence the test laid down in verse 3 of chapter 12. The confession of Jesus as LORD is the test. Many testimonies could be adduced, proving that this test always is effective. It infallibly works. In modern spiritist seances demons will often utter sentiments which are apparently high class and beautiful, but they will never acknowledge Jesus as Lord.
Moreover, in the pagan world it was supposed that each demon had a special line of things in which he operated: one was the spirit of healing, another the spirit of prophecy or divination, and so on. The Apostle instructs the Corinthians therefore, in verse 4 to 11, that all the gifts of a divine sort which may be manifested in the church, proceed from one and the selfsame Spirit—the Holy Spirit of God. The Spirit is one: the manifestations of His power and working are many. Whether it be the Spirit (verse 4) or the Lord (verse 5) or God (verse 6) diversity proceeding from unity is the feature. Gifts are connected) with the Spirit: administrations with the Lord: operations with God.
Now the gifts or manifestations of the Spirit are expressed through men in the assembly of God. No one man possesses all. Occasionally one may possess many. More usually he possesses but one. But whether one or many what is possessed by each one is intended not for the sole benefit of the possessor but for the profit of all. The better rendering of verse 7 is “But to each the manifestation of the Spirit is given for profit.” (N. Tr.) The Corinthians were evidently acting rather like children; assuming that the spiritual gift conferred was something like a new toy, to be used and enjoyed for their personal pleasure and distinction. It was not; but rather a gift conferred on one member for the benefit of the whole body.
Hence, having enumerated the different gifts, and again emphasized that all proceed from the same Holy Spirit, being bestowed at His sovereign will and discretion, the apostle passes in verse 12 to the one body, for the benefit of which all is given. The human body is used as an illustration. It has many members and yet is an organic unity. Then he adds, “so also is the Christ”— the definite article, “the,” is in the Greek original.
This is a remarkable expression. It is not Christ personally; but rather that the one body—the church— being the body of Christ, His name can be called upon it.
The church then, as Christ’s body, is an organic unity, just as the human body is. It has been formed by an act of God in the energy of the one Spirit. It is important that we should remember this, since by this fact its integrity is guaranteed. It cannot be violated or destroyed by man or by Satanic power, though the visible manifestation of it during its sojourn on earth may be, and has been, marred. The thing itself, divinely formed, abides, and will be perfectly displayed in glory.
The action of the Spirit in forming the one body is described as a “baptism.” In baptism a man is submerged and figuratively buried. The one body was formed, and we are brought, into it, on this basis; namely, that we as natural men, as children of Adam, with all our personal peculiarities and angularities, have been submerged in the one Spirit. Hence all our natural distinctions have disappeared in the one body. There was no greater national distinction than Jew and Gentile; no clearer social cleavage than bond and free. But these distinctions and cleavages, and all others like them, are gone in the one body. In the light of this how foolish and sinful were the parties and schools and cleavages among the Corinthians: how puerile their strivings for personal distinctions and profit! And how foolish and sinful and puerile are similar things which disfigure Christians today!
Let us take it to heart. We have forgotten the real force and meaning of that baptism by which we have found our place in the one body. Thank God, I am in the one body, but I am there on the basis of having my old “I” submerged. And you are there as having your old “I” submerged. And every other member of the body is there as having the old “I” submerged. And there is no other way of being in the one body but by having the old “I” submerged. If we all were really in the truth of this, what a change would come over fife outward aspect of all things, amongst the saints of God.
But not only have we all been baptized in one Spirit into one body, but we each severally and for ourselves have been made to “drink into [or, of] one Spirit.” This seems to be an allusion to John 7:37-3937In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:37‑39). Each member of the body has personally received or imbibed of the one Spirit, so that He characterizes and governs each. Unity is thus produced in this two-fold way. Each has been submerged in the Spirit; and the Spirit is in each by a personal imbibing.
Verse 12 and 13 then, give us what has been brought to pass by God Himself in the energy of, His Spirit, and consequently human failure does not enter into the matter. It is the ideal thing, but it is not, because of that, idealistic and unreal. It is not just a beautiful idea to be left in the airy region of mere ideas. No, it is an actual existing fact by Divine act and faith perceives it and acts accordingly. If we do not perceive it we cannot act accordingly.
Let us then have faith to perceive what has been brought to pass by the Spirit’s act, and what we have received by drinking of one Spirit; and may our whole life in relation to Christ Himself and our fellow members be influenced thereby.
F. B. Hole.