The apostle has been speaking of disorders at the Lord's table and of the Divine judgments which in Corinth had followed upon the profanation of the sacred feast. He now pursues the latter theme and discourses upon the afflictions which sometimes fall upon the people of God.
I. ITS INFLICTOR. We may well ask, "Where do our troubles come from?" The chastisement of his people comes from God. "Whom the Lord loveth he chasteneth" (Hebrews 12:6). God is behind the sorrow. Reflect that:
1. He sees sufficient cause for the chastisement. This shows that there is sufficient cause, he never sends a trouble without a cause, and never without a sufficient cause. We may not see the cause, but he does.
2. He might destroy instead of chastising. There is mercy in the visitation: had there been wrath only, there had been destruction, not chastisement.
3. He may destroy. If chastisement does not bear fruit unto repentance, we shall be cut off as was Israel of old. Here is a solemn warning against resisting and resenting Divine chastisement. If we stiffen our neck and harden our heart, we shall be broken with a "rod of iron." We are in the hands of the Omnipotent; let us beware of folly and impiety.
4. Chastisement is a message from God. We should listen, We should learn what the Lord our God has to say to us. We shall find in the chastisement a command; it is for us to obey that command. We shall discover in it a promise; it is for us to embrace it.
II. ITS CAUSE. Always sin in some form or other. Sin is the only possible cause. God does not afflict us "willingly" or for his "pleasure," but for our profit. We fall into sin and he whips us out. So when a believer transgresses he cuts a rod for his own back. Is it God who chastises us? More truly, we chastise ourselves. Our sin puts the rod into God's hand. We cry out when we have hurt ourselves if we cry out when we are under the chastisement of God.
III. ITS BENEVOLENCE. It is sent in love. It is a good gift, not an evil one. God has not changed in sending it; he is still love. Here the special object of Divine chastisement is beautifully conveyed: "That we should not be condemned with the world." Many think that their afflictions will destroy them; the afflictions are sent that they may not be destroyed. We feel that we shall sink under our troubles, but they are sent that we may not sink. We cry out "Poison!" but it is "medicine," sent to keep us from being poisoned. God troubles his people now, that he may not trouble them hereafter. He smites them gently now, that he may not smite them then with the arm of destruction. They stand near the precipice and the rod falls upon them to drive them back. In heaven, perhaps, we shall bless God more for our earthly chastisements than for our earthly joys. Chastisement is sour to take, but sweet when taken. It is a nut hard and rough of shell, but goodly in kernel. It is the love of God transfigured into darkness by the black shadow of our sin.
IV. HOW WE MAY AVOID THE NECESSITY OF IT. "If we would judge [or, 'discern'] ourselves, we should not be judged." If we dealt with ourselves, there would be no need for God to deal with us. If we would avoid the chastisement, we must avoid the sin. If the cause be destroyed, we need not fear the effect. If the Corinthians had examined themselves, they would have avoided the irregularities of which they became guilty. They were careless, unwatchful, and so they fell, and when they fell they opened the door of chastisement. We may keep that door shut if we "walk with God," as Enoch did. The only way to escape the rod is to escape the necessity of it, and that is to escape the sin. - H.
When ye come together to eat, tarry one for another.
1. These words glance at a state of things of which happily we can form little idea from any existing analogy. No one thinks now of bringing or sending food to satisfy his hunger. No one thinks of making distinctions between rich and poor, nor of beginning, in violation of the principle of fellowship, to eat and drink before the rest. We all tarry one for another.
2. But are not these words fall of meaning and value even to us? You sometimes picture to yourselves the Church lifted high above the world, with aspects and motions to the world above. But innumerable ties bind her also to the earth. She looks on to victory and rest, but also far around, to see who are coming to share in it. She makes no tarrying, and yet she tarries for all who need her help. Tarry —
I. FOR THE YOUNG. You cannot look for the steady tread of those who have long been in the way in the ease of those who are just coming into it. Joseph and Mary went a day's journey homeward before they missed their Son. So I seem to see the Church of manhood and womanhood more than a day's journey ahead, with no yearning desire after the Church of adolescence. But when they found the young Jesus He was in the temple about His Father's business. Reverence the children — the Church of the future. It is not given to fathers and mothers to divine all that their children may yet be and achieve. Tarry for them. Help the struggling thought; throw gentle airs and warm sunshine around the budding affections. Say "well done" when it has been well done. And when ye come up to the chief festival of life, do not seem as if you could comfortably come alone. Say to them, "Come with us," until they respond, "We will go with you, for we perceive that God is with you."
II. FOR THE WEAK.
1. There never was an army without the sick and lame. But they are cared for as true soldiers. There never was a family of many children that had not some weaker than the rest. Where the law of love prevails, they are cared for in proportion to their weakness. Have you heard how in a band of workmen there are weak men; and when the others see their weakness, they will edge in a little help on each side, so as to keep that part of the work square with the rest, that the weak may claim full wage at the week's end?
2. "We, then, that are strong ought to bear the infirmities of the weak." The tender spirit of the New Testament in regard to weakness and the weak is everywhere. It had its source in the heart of our blessed Lord, who had compassion on the multitudes when He saw them. It filled the hearts, and it pervades the writings of His apostles. It is one of the notes of the true Church. It is her law which I now enforce. Some are fainting; but when they have rested awhile they will come. Some are hungry; when they are fed they will be stronger. Some have been sick; nothing can recruit them but time and gracious weather and kindly nourishment. Tarry one for another, and the weak shall be as David, and David as the angel of the Lord.
III. FOR THE DOUBTING. Not for the captious and the insincere, but for those who are honestly seeking for light.
1. A company of people, travelling through a forest, come to a place where many paths meet. Most of them are in no doubt which path to take. But some are in doubt. How, then, should they be treated by those from whom they part? Are we to cry, "Farewell; we shall see you no more. Go your ways into famine and death"? Are we not rather to say, "We shall tarry for you; not indeed by staying our own progress, but by calling to you, by lighting our camp-fires at night, that you may see where we halt? You will not go far without seeing that you are wrong, and then take the path that leads right into ours. We shall be waiting for you."
2. There are many wanderers that are to be waited for. There are honest doubts, only to be resolved by time and light.
IV. FOR THE STIRICKEN. They are perhaps out of sight; for they are apt to fall out of the company. As the great Sufferer, now the great Conqueror, waits for us all, let us wait for one another.
V. FOR THE WHOLE WORLD. Enemies as they are now, in the future they are to be friends. Let none doubt how the long conflict is to end. The Church can never submit herself to the world; but the world shall ground its weapons, and hold out the hand of friendship to the Church, and the conciliation shall be perfect. Conclusion: But to those of whom we have been speaking, for whom we have asked all patience and consideration, I would say, Be sure that you do not wait. Make haste; others are tarrying for you.
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Sir Michael Costa was having a rehearsal with a great number of singers and musicians. When the mighty chorus pealed forth with the strains of the organ, the beating of drums, and the clashing of cymbals, one man who played the piccolo (a small kind of flute with very high notes) thought he was not needed and ceased to play. The conductor suddenly stopped, threw up his hands, and when all was quiet, cried, "Where is the piccolo?" The keen ear of the master missed it, and he felt that the chorus was incomplete. How many are missed by the great Master of assemblies, when He gathers His friends into His banqueting house!
People
Corinthians,
Judas,
PaulPlaces
CorinthTopics
Brethren, Brothers, Eat, Holy, Meal, Tarry, Wait, Waiting, WhereforeOutline
1. He reproves them, because in holy assemblies,4. their men prayed with their heads covered,6. and women with their heads uncovered;17. and because generally their meetings were not for the better, but for the worse;21. as, namely, in profaning with their own feast the Lord's supper.25. Lastly, he calls them to the first institution thereof.Dictionary of Bible Themes
1 Corinthians 11:33 5977 waiting
7025 church, unity
1 Corinthians 11:17-34
4476 meals
7028 church, life of
1 Corinthians 11:23-34
4438 eating
1 Corinthians 11:29-34
7923 fellowship, in gospel
1 Corinthians 11:33-34
7936 love feast
Library
Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am …
Martin Luther—Epistle Sermons, Vol. II 'In Remembrance of Me'
'This do in remembrance of Me.'--1 COR. xi. 24. The account of the institution of the Lord's Supper, contained in this context, is very much the oldest extant narrative of that event. It dates long before any of the Gospels, and goes up, probably, to somewhere about five and twenty years after the Crucifixion. It presupposes a previous narrative which had been orally delivered to the Corinthians, and, as the Apostle alleges, was derived by him from Christ Himself. It is intended to correct corruptions …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)
The Danger of Deviating from Divine Institutions.
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." St. Paul was the apostle of the Gentiles. The care of the churches gathered among them devolved particularly on him. At the writing of this epistle he had no personal acquaintance with the church to which it is addressed.* Epaphras, a bishop of the Colossians, then his fellow prisoner at Rome, had made him acquainted with their state, and the danger …
Andrew Lee et al—Sermons on Various Important Subjects
The Remembrance of Christ
The cause of this is very apparent: it lies in one or two facts. We forget Christ, because regenerate persons as we really are, still corruption and death remain even in the regenerate. We forget him because we carry about with us the old Adam of sin and death. If we were purely new-born creatures, we should never forget the name of him whom we love. If we were entirely regenerated beings, we should sit down and meditate on all our Saviour did and suffered; all he is; all he has gloriously promised …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855
1 Corinthians xi. 26
For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come. When I spoke last Sunday of the benefits yet to be derived from Christ's Church, I spoke of them, as being, for the most part, three in number--our communion in prayer, our communion in reading the Scriptures, and our communion in the Lord's Supper; and, after having spoken of the first two of these, I proposed to leave the third for our consideration to-day. The words of the text are enough to show …
Thomas Arnold—The Christian Life
Covenanting Recommended by the Practice of the New Testament Church.
The approved practice of the Church of God in Covenanting, is recommended to us by these two things,--that it displays a voluntary regard to his will, and that it exhibits his power accomplishing his purpose. The example of the people of God, while they walk in all his ordinances and commandments blameless, is a warranted motive to duty. "Be ye followers of me, even as I also am of Christ."[778] Their practice in the discharge of the duty of Covenanting, accordingly, is worthy of imitation. Were …
John Cunningham—The Ordinance of Covenanting
Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety
On the Babylonish Captivity of the Church on the Babylonish Captivity of the Church.
Jesus. Martin Luther, of the Order of St. Augustine, salutes his friend Hermann Tulichius. Whether I will or not, I am compelled to become more learned day by day, since so many great masters vie with each other in urging me on and giving me practice. I wrote about indulgences two years ago, but now I extremely regret having published that book. At that time I was still involved in a great and superstitious respect for the tyranny of Rome, which led me to judge that indulgences were not to be totally …
Martin Luther—First Principles of the Reformation
Concerning the Lord's Supper
There are two passages which treat in the clearest manner of this subject, and at which we shall look,--the statements in the Gospels respecting the Lord's Supper, and the words of Paul. (1 Cor. xi.) Matthew, Mark, and Luke agree that Christ gave the whole sacrament to all His disciples; and that Paul taught both parts of it is so certain, that no one has yet been shameless enough to assert the contrary. Add to this, that according to the relation of Matthew, Christ did not say concerning the bread, …
Martin Luther—First Principles of the Reformation
The Secret of the Lord
T. P. I Cor. xi. 9; Eph. v. 23 In the depths of His bright glory, Where the heavens rejoice, I have seen Him, I have known Him, I have heard His voice. He has told me how He sought me In the cloudy day, On the waste and lonely mountains Very far away. Words unutterable He speaketh, Words that none can tell; Yet, O Lord, Thy wondrous secret Knows my heart full well. I, in wonder and in silence, Listen and adore, Whilst the heart of God He tells me-- Whilst my cup runs o'er. Blessed light, within …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others
(On the Mysteries. Iv. )
On the Body and Blood of Christ. 1 Cor. xi. 23 I received of the Lord that which also I delivered unto you, how that the Lord Jesus, in the night in which He was betrayed, took bread, &c. 1. Even of itself [2445] the teaching of the Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, ye are become of the same body [2446] and blood with Christ. For you have just heard him say distinctly, That our Lord Jesus Christ in the …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem
The Beatific vision.
Reason, revelation, and the experience of six thousand years unite their voices in proclaiming that perfect happiness cannot be found in this world. It certainly cannot be found in creatures; for they were not clothed with the power to give it. It cannot be found even in the practice of virtue; for God has, in His wisdom, decreed that virtue should merit, but never enjoy perfect happiness in this world. He has solemnly pledged himself to give "eternal life" to all who love and serve him here on earth. …
F. J. Boudreaux—The Happiness of Heaven
If Anyone Shall Despise those who Out of Faith Make Love-Feasts and Invite the Brethren...
If anyone shall despise those who out of faith make love-feasts and invite the brethren in honour of the Lord, and is not willing to accept these invitations because he despises what is done, let him be anathema. Notes. Ancient Epitome of Canon XI. Whoso spurns those who invite to the agape, and who when invited will not communicate with these, let him be anathema. There are few subjects upon which there has been more difference of opinion than upon the history and significance of the Agape or Love-feasts …
Philip Schaff—The Seven Ecumenical Councils
That by Men who are Fasting Sacrifices are to be Offered to God.
That by men who are fasting sacrifices are to be offered to God. That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord's Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted. Notes. Ancient Epitome of Canon XLI. The holy mysteries are not offered except by those who …
Philip Schaff—The Seven Ecumenical Councils
Entering the Gospel Field
During the seven years that had elapsed since my call to preach the gospel, years in which God had so wonderfully taught me and so gently led me, I never doubted my call. By the help and grace of God I had been able to live pleasing to the Lord, and throughout the entire time had no knowledge of his condemnation or displeasure. I was still engaged to the young man of whom I have already spoken; and after my healing, began to make preparations for the wedding. I was fully submitted to the Lord on …
Mary Cole—Trials and Triumphs of Faith
Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust, …
Martin Luther—Epistle Sermons, Vol. II
Tenth Sunday after Trinity Spiritual Counsel for Church Officers.
Text: 1 Corinthians 12, 1-11. 1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same …
Martin Luther—Epistle Sermons, Vol. III
A Question for Communicants
"What mean ye by this service?"--Exodus 12:26. IN A SPIRITUAL religion, everything must be understood. That which is not spiritual, but ritualistic, contents itself with the outward form. Under the Jewish dispensation, there was a very strong tendency in that direction; but it was kept to some extent in check. Under the Christian faith, this tendency must not be tolerated at all. We must know the meaning of what we do; otherwise we are not profited. We do not believe in the faith of the man who was …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892
He Accuses Abaelard for Preferring his Own Opinions and Even Fancies to the Unanimous Consent of the Fathers, Especially Where He Declares that Christ did Not
He accuses Abaelard for preferring his own opinions and even fancies to the unanimous consent of the Fathers, especially where he declares that Christ did not become incarnate in order to save man from the power of the devil. 11. I find in a book of his sentences, and also in an exposition of his of the Epistle to the Romans, that this rash inquirer into the Divine Majesty attacks the mystery of our Redemption. He admits in the very beginning of his disputation that there has never been but one conclusion …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
The Second State of Prayer. Its Supernatural Character.
1. Having spoken of the toilsome efforts and of the strength required for watering the garden when we have to draw the water out of the well, let us now speak of the second manner of drawing the water, which the Lord of the vineyard has ordained; of the machine of wheel and buckets whereby the gardener may draw more water with less labour, and be able to take some rest without being continually at work. This, then, is what I am now going to describe; and I apply it to the prayer called the prayer …
Teresa of Avila—The Life of St. Teresa of Jesus
From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second …
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?
The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character …
Charles Kingsley—The Good News of God
Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it …
Lewis Bayly—The Practice of Piety
Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety
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