But let a man prove himself, and so let him eat of the bread, and drink of the cup.

But let a man prove himself: and so let him eat of that bread, and drink of the chalice.

But let a man prove himself, and thus eat of the bread, and drink of the cup.

and let a man be proving himself, and so of the bread let him eat, and of the cup let him drink;

But let a man examine himself, and, having done that, then let him eat the bread and drink from the cup.

But let no man take of the bread and the cup without testing himself.

But let a man examine himself, and, in this way, let him eat from that bread, and drink from that cup.

Let everyone look into their own heart, and only then eat of the bread and drink from the cup.

But let a man examine himself An exhortation drawn from the foregoing threatening. "If those that eat unworthily are guilty of the body and blood of the Lord, then let no man approach who is not properly and duly prepared. Let every one, therefore, take heed to himself, that he may not fall into this sacrilege through idleness or carelessness." But now it is asked, what sort of examination, that ought to be to which Paul exhorts us. Papists make it consist in auricular confession. They order all that are to receive the Supper, to examine their life carefully and anxiously, that they may unburden all their sins in the ear of the priest. Such is their preparation! [1] I maintain, however, that this holy examination of which Paul speaks, is widely different from torture. Those persons, [2] after having tortured themselves with reflection for a few hours, and making the priest -- such as he is -- privy to their vileness, [3] imagine that they have done their duty. It is an examination of another sort that Paul here requires -- one of such a kind as may accord with the legitimate use of the sacred Supper. You see here a method that is most easily apprehended. If you would wish to use aright the benefit afforded by Christ, bring faith and repentance. As to these two things, therefore, the trial must be made, if you would come duly prepared. Under repentance I include love; for the man who has learned to renounce himself, that he may give himself up wholly to Christ and his service, will also, without doubt, carefully maintain that unity which Christ has enjoined. At the same time, it is not a perfect faith or repentance that is required, as some, by urging beyond due bounds, a perfection that can nowhere be found, would shut out for ever from the Supper every individual of mankind. If, however, thou aspirest after the righteousness of God with the earnest desire of thy mind, and, trembled under a view of thy misery, dost wholly lean upon Christ's grace, and rest upon it, know that thou art a worthy guest to approach the table -- worthy I mean in this respect, that the Lord does not exclude thee, though in another point of view there is something in thee that is not as it ought to be. For faith, when it is but begun, makes those worthy who were unworthy.

Footnotes

1 - "Voyla lear belle preparation;" -- "See their admirable preparation!"

2 - "Ces miserables;" -- "Those miserable creatures."

3 - "Et qu'ils on debagoule leur turpitude a monsieur le prestre;" -- "And when they have blabbed out their baseness to Mr. Priest"

But let a man examine himself - Let him search and see if he have the proper qualifications - if he has knowledge to discern the Lord's body (note, 1-Corinthians 11:29); if he has true repentance for his sins; true faith in the Lord Jesus; and a sincere desire to live the life of a Christian, and to be like the Son of God, and be saved by the merits of his blood. Let him examine himself, and see whether he have the right feelings of a communicant, and can approach the table in a proper manner. In regard to this we may observe:
(1) That this examination should include the great question about his personal piety, and about his particular and special fitness for this observance. It should go back into the great inquiry whether he has ever been born again; and it should also have special reference to his immediate and direct preparation for the ordinance. He should not only be able to say in general that he is a Christian, but he should be able to say that he has then a particular preparation for it. He should be in a suitable frame of mind for it. He should have personal evidence that he is a penitent; that he has true faith in the Lord Jesus; that he is depending on him, and is desirous of being saved by him.
(2) this examination should be minute and particular. It should extend to the words, the thoughts, the feelings, the conduct. We should inquire whether in our family and in our business; whether among Christians, and with the world, we have lived the life of a Christian. We should examine our private thoughts; our habits of secret prayer and of searching the Scriptures. Our examination should be directed to the inquiry whether we are gaining the victory over our easily besetting sins and becoming more and more conformed to the Saviour. It should, in short, extend to all our Christian character; and everything which goes to make up or to mar that character should be the subject of faithful and honest examination.
(3) it should be done because:
(a) It is well to pause occasionally in life, and take an account of our standing in the sight of God. People make advances in business and in property only when they often examnine their accounts, and know just how they stand,
(b) Because the observance of the Lord's Supper is a solemn act, and there will be fearful results if it is celebrated in an improper manner.
(c) Because self-examination supposes seriousness and calmness, and prevents precipitation and rashness - states of mind entirely unfavorable to a proper observance of the Lord's Supper.
(d) Because by self-examination one may search out and remove those things that are offensive to God, and the sins which so easily beset us may be known and abandoned.
(e) Because the approach to the table of the Lord is a solemn approach to the Lord himself; is a solemn profession of attachment to him; is an act of consecration to his service in the presence of angels and of people; and this should be done in a calm, deliberate and sincere manner; such a manner as may be the result of a prayerful and honest self-examination.
And so let him eat - And as the result of such examination, or after such an examination; that is, let the act of eating that bread always be preceded by a solemn self-examination. Bloomfield renders it, "and then, only then." The sense is plain, that the communion should always be preceded by an honest and prayerful self-examination.

Let a man examine himself - Let him try whether he has proper faith in the Lord Jesus; and whether he discerns the Lord's body; and whether he duly considers that the bread and wine point out the crucified body and spilt blood of Christ.

(20) But let (l) a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.
(20) The examination of a man's self, is of necessity required in the supper, and therefore they ought not to be admitted to it who cannot examine themselves: such as children, furious and angry men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian religion: and others that cannot examine themselves.
(l) This passage overthrows the idea of the faith of merit, or undeveloped faith, which the papists maintain.

But let a man examine himself,.... Whether he has a true sense of sin, sorrow and repentance for it; otherwise he will see no need of a Saviour, nor will he look to Christ for salvation, or be thankful to him for redemption by him; all which are necessary in a due observance of this ordinance; also, whether he is in the faith, whether he is a partaker of the true grace of faith, which is attended with good works, and shows itself by love to Christ, and to the saints; whereby a man goes out of himself to Christ for spiritual food and strength, peace and comfort, righteousness, life, and salvation; and by which he receives all from Christ, and gives him all the glory: this is absolutely necessary to his right and comfortable partaking of the Lord's supper, since without faith he cannot discern the Lord's body, nor, in a spiritual sense, eat his flesh, and drink his blood, nor attend on the ordinance in a manner acceptable unto God. Let him also examine and try whether he is sound in the doctrine of faith; or let him prove himself to be so, or show that he is one that is approved thereby; to whom the word of faith has come with power, and who has received it in the love of it, and firmly believes it; since an heretic is to be rejected from the communion of the church, and to be debarred the ordinances of it: let him examine himself, whether Christ is in him, whether he is revealed to him, and in him, as God's way of salvation, and the hope of glory; whether he is formed in his soul, his Spirit put, and his grace implanted there; since if Christ is not within, it will be of no avail to partake of the outward symbols of his body and blood. But if a man, upon reflection, under the influence and testimony of the Spirit, can come to a satisfaction in these things, however mean and unworthy he may seem in his own sight, let him come to the table of the Lord, and welcome.
And so let him eat of that bread, and drink of that cup; none should discourage or hinder him; nor should he deprive himself of such a privilege, to which he has an undoubted right. There seems to be an allusion in these words to what the master of the family used at the passover, when he said (z),
"everyone that is hungry, , "let him come and eat", and everyone that hath need or ought, let him keep the passover.''
(z) Haggadah Shel Pesach, p. 4.

examine--Greek, "prove" or "test" his own state of mind in respect to Christ's death, and his capability of "discerning the Lord's body" (1-Corinthians 11:29, 1-Corinthians 11:31). Not auricular confession to a priest, but self-examination is necessary.
so--after due self-examination.
of . . . of--In 1-Corinthians 11:27, where the receiving was unworthily, the expression was, "eat this bread, drink . . . cup" without "of." Here the "of" implies due circumspection in communicating [BENGEL].
let him eat--His self-examination is not in order that he may stay away, but that he may eat, that is, communicate.

But let a man examine himself - Whether he know the nature and the design of the institution, and whether it be his own desire and purpose throughly to comply therewith.