(18) For first of all.--We in vain look for the "secondly," which, in a perfectly systematic treatise, should follow this "first." Some writers maintain that 1 Corinthians 11:18-19 form the first point, and 1 Corinthians 11:20-34 the second. There is, however, no indication of a new subject being introduced with 1 Corinthians 11:20, but the repetition of the words "come together" carries the mind back at once to the "come together" in 1 Corinthians 11:18, and indicates the continuation of the subject there commenced, and from which the Apostle had, at the mention of the word "divisions," for a moment parenthetically digressed.
It is better to consider the "first point" to be the abuse regarding the Lord's Supper, which is more immediately treated of; and the "second point," the abuse of spiritual gifts, commencing with 1 Corinthians 12:1. They are two branches of the one general subject, viz., "Irregularities in religious assemblies," and although the latter is not connected with the former by a definite "secondly," there is a sufficient verbal indication that a second topic is entered upon. It is well to remember in this and similar cases that this is not a treatise, but a letter, and not only a letter, but an answer to a letter, and that if we had a copy of the epistle to which this is a reply, many points of sequence and arrangement, which at present present difficulties, would be as clear to us as they were to those who originally received this Epistle.
When ye come together in the church.--The reference here is not to a locality, but to the character of the assembly, as we should say "in church," or, "in parliament." The spirit of faction, which has already, in the earlier part of this Epistle, been dealt with, as pervading Christian society, had invaded the Christian assemblies.
I partly believe it.--These words are full of the courtesy and charity so characteristic of the Apostle; and they suggest to us all a lesson regarding our belief of evil reports, even when reaching us on "the very best authority." The general practice is to believe a little more than we are told. St. Paul believed a part only of what he was told.
Verse 18. - First of all. The "second" rebuke is not clearly stated, but is no doubt meant to refer to the abuses in "speaking with the tongue." In the Church; rather, in congregation, or assembly. The reference is not to a particular building. The Lord's Supper was administered frequently (originally every day, Acts 2:46), and often in private houses. Divisions; schisms (ch. 1:10, 12). Here, however, he is referring to cliques and quarrels at the love feasts. Partly! cannot think, he says, in a tone of kindness, that these reports are wholly false. There must be some ground for them, even if the facts have been exaggerated.
11:17-22 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.
For first of all, when ye come together in the church,.... The place where the church met together to perform divine service, called "one place". 1 Corinthians 11:20 and is distinguished from their own "houses", 1 Corinthians 11:22 and the first thing he took notice of as worthy of dispraise and reproof, in their religious assemblies, were their animosities and factions:
I hear that there be divisions among you: schisms and parties, either about their ministers, one being for Paul, another for Apollos, and another for Cephas; or in the celebration of the Lord's supper, and that which went before it, they going into separate bodies, and partook by themselves, and each took his own supper before another, one ate, and another did not. This the apostle had heard from the house of Chloe:
and I partly believe it; meaning, either that this was the practice of a part of the church to do so, though not of them all; or that part of the report that had been made to him was true; though he hoped in that charity which hopeth all things, that it was not quite so bad as was feared or represented, since things are generally heightened and increased by fame; but yet he had it from such good hands, that he could not but believe there was something in it. So the Syriac version renders it, , "and something, something I believe".
It is better to consider the "first point" to be the abuse regarding the Lord's Supper, which is more immediately treated of; and the "second point," the abuse of spiritual gifts, commencing with 1 Corinthians 12:1. They are two branches of the one general subject, viz., "Irregularities in religious assemblies," and although the latter is not connected with the former by a definite "secondly," there is a sufficient verbal indication that a second topic is entered upon. It is well to remember in this and similar cases that this is not a treatise, but a letter, and not only a letter, but an answer to a letter, and that if we had a copy of the epistle to which this is a reply, many points of sequence and arrangement, which at present present difficulties, would be as clear to us as they were to those who originally received this Epistle.
When ye come together in the church.--The reference here is not to a locality, but to the character of the assembly, as we should say "in church," or, "in parliament." The spirit of faction, which has already, in the earlier part of this Epistle, been dealt with, as pervading Christian society, had invaded the Christian assemblies.
I partly believe it.--These words are full of the courtesy and charity so characteristic of the Apostle; and they suggest to us all a lesson regarding our belief of evil reports, even when reaching us on "the very best authority." The general practice is to believe a little more than we are told. St. Paul believed a part only of what he was told.
I hear that there be divisions among you: schisms and parties, either about their ministers, one being for Paul, another for Apollos, and another for Cephas; or in the celebration of the Lord's supper, and that which went before it, they going into separate bodies, and partook by themselves, and each took his own supper before another, one ate, and another did not. This the apostle had heard from the house of Chloe:
and I partly believe it; meaning, either that this was the practice of a part of the church to do so, though not of them all; or that part of the report that had been made to him was true; though he hoped in that charity which hopeth all things, that it was not quite so bad as was feared or represented, since things are generally heightened and increased by fame; but yet he had it from such good hands, that he could not but believe there was something in it. So the Syriac version renders it, , "and something, something I believe".