“But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.”—I. Cor. v. 11.
“Let every man examine himself and so let him eat.”—I. Cor. xi. 28.
THE passage evidently has reference to common associating—in visits, ordinary, eating and the like. Such a man should not be in the church at all, to say nothing about communing. Christians should not visit and receive visits from such persons, or associate with them, but make them feel keenly the smart of being thus low and corrupt.
The remark of the apostle, “Let a man examine himself, and so let him eat,” is misapplied almost invariably every time it is quoted. It certainly has no reference to examining to determine whether a man is worthy to commune or not, for he says, “Let a man examine himself, and so let him eat.” The examination was to precede the eating, and not to decide whether he should eat or not. The matter of trouble among the Corinthians was not to determine who shall eat, but how to eat worthily. They were not to do this by coming together and eating a pagan feast, not discerning the Lord’s death and blood, by partaking of the loaf and wine, as the Lord appointed.
It is not the work of the administrator to tell who are communicants, when administering, any more than he should tell who should sing, pray, or give thanks. The communion was delivered to the church, and we are communicants by virtue of being in the church. If any are walking disorderly they should be dealt with, and not allowed to continue in disorder, but forbidden to commune. The whole church should be kept in order and all worship, not at the Lord’s table only, but in all parts of the worship. The question is about who are members of the church, and not about who shall commune. All the members should commune, all christians, and there should be no others in the church.