MHC:哥林多前书 11

11

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

(27–34)

due manner.

使徒劝勉（1）

纠正一些恶习。（2-16）

责备圣餐的纷争、分裂和庆祝的混乱。（17-22）

他提醒他们圣餐的设立和本质。（23-26）

他指导他们怎样用恰当的方式来参加圣餐。（27-34）

Verse 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.

1节

本章首节似乎是对上上一章的总结。使徒不仅宣讲了他们应当相信的教义，而且过着他们应当过的生活。然而基督是我们最完美的榜样，人的行为活动都应照着圣经中基督的样子行。

Verses 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.

2-16节

 这里先讲一些关于聚会的细节，见林前14章。哥林多教会得到了许多属灵的恩赐，一些人就开始滥用；但是他们应当像基督一样做合神心意的事，寻求神的荣耀，因此基督徒应该承认顺服基督，做合神心意的事，荣耀神。我们应当避免任何使基督蒙羞的事情，甚至是我们的衣着和习惯。女人要顺服男人，因为神造女人是为了帮助男人、安慰男人。在基督教聚会中，她应该什么都不做。因为天使的缘故，女人应该用布蒙头。她们应当帮助基督徒在敬拜神时避免犯错误。然而，男人和女人都是为对方而造的。他们互相安慰和祝福，而非一个是奴隶，另一个是暴君。神这样解决事情，彼此都在神的国度，都享有神的恩惠，两人都有每一方的主权和服从，都是为了互相帮助，为了彼此的益处。女人在公众聚会参加敬拜时蒙头，是教会的惯例；她们那样做是正确的。如果一些民族习惯不违背神和真理的重大原则，那么基督教是允许的。圣经不支持affected singularities 。

Verses 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 lovefeasts, 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.

17-22节

使徒指责他们参加圣餐的混乱。基督的条例，如果没有让我们变得更好，就容易使我们更糟糕。如果不改善使用，它就变得僵化。最后，他们陷入分裂、对立。基督徒从与他人的联合中分离出来，然而如果互相待人宽恕仁慈，他们就可以继续联合成为一体，但是他们待人严厉。最后是分裂，而非前者。吃圣餐的时候，彼此冷漠，毫无规则，这会增加犯罪。许多富有的哥林多信徒在圣餐或爱筵上（与晚餐？圣餐 时间相同）的行为非常不恰当。富人藐视穷人，在穷人被允许参与前，吃完喝光他们所买的；这样，一些人缺乏，另一些人却富足有余。本应成为彼此相爱的纽带，却成为造成不和与分裂的工具。我们要当心，我们在圣餐上的任何行为都不能轻视神的制度。现在的圣餐不是为了给暴饮暴食或尽情享乐提供机会，但是难道它不是常常支持自以为是的骄傲或提供一个伪善的外衣？让我们永远不要停留在外在形式上的敬拜；而是心灵的敬拜。

Verses 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 our 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.

23-34节

使徒描述了圣餐礼，这是他从基督启示得来的。在可见的标志上，就是圣餐（面包和酒）。吃的被称为面包，同时被称为主的身体，明确的表达出使徒的意思，这并不是说面包变成属肉体的。圣徒马太告诉我们，我们的主吩咐他们喝杯中的酒，太26:27，表达的意思似乎是说主不允许任何信徒这杯被剥夺。这些外在的事物预表基督的身体和血，他的身体受伤，血流出来，所有的救恩都是从他的死和献祭而来。我们救世主所作的是，拿起饼和杯，祝谢了，就掰开饼，分给众人。领受圣餐，就是吃所分的饼、喝所分的杯，都是为了纪念基督。但是外在的行为并不是全部、或圣餐中的重要的部分。参加圣餐，就是把他视为他们的主和生命，降服于他，信靠他。下面是对圣餐礼最后的解释。这是用来纪念基督的，纪念他为我们而死，纪念基督在上帝的右手边，为我们请求。这不仅是纪念基督，纪念他所作的和他的受难，而且是赞美他拯救我们的恩惠。我们宣告他的死使我们得生命，是我们所有安慰和希望的源泉。在这样的宣告中我们感到自豪；我们传扬他的死，将它作为我们承认基督的献祭和救赎。圣餐规则不是只要遵守一时，而是要持续下去，直到主来。用不合宜的态度来接受圣餐，使徒将其中的危险呈现在格林多教会信徒面前，虽然与神立约，却继续活在罪和死亡中。毫无疑问，这会招致巨大的犯罪，使他们容易受神的审判。但是敬畏神的信徒不要为参加圣餐而灰心。圣灵从来不会写下这样的经文来阻止虔诚的基督徒不履行责任，虽然魔鬼经常这样使用它。使徒将要来访，告诫他们神将审判惩罚他所厌恶的仆人。在审判中，神有仁慈：许多时候神都惩罚他所爱的人。在这个世界上忍受痛苦好过永远悲惨。对于那些来参加圣餐的人，使徒指出了我们的责任。参加圣餐前要省察自己。我们应该彻底的省察自己，认罪悔改，从而免受神的审判。最后使徒告诫哥林多教会在圣餐上的违规行为。让我们所有人都注意，他们没有在圣餐上联合，以至于激怒神，就受神惩罚。

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