1 Corinthians 11

— dishonoureth her head.] That is, the man, by appearing in a garb that disowns her subjection to him. Dr. Wells. Or, dishonours herself, in doing that which is against the natural modesty, decency, and meekness of her sex. Bp. Hall, Dr. Hammond.

— as if she were shaven.] It was highly disgraceful for the Grecian women to be shaven. The ancient Germans punished women who were guilty of adultery by shaving their heads. The Jews also punished adulteresses in the same manner. Dr. Macknight.

her head &c.] The mention of the order and end of the creation of man and woman seems to have suggested to the Apostle another reason why the woman should be covered: as if he had said, Moreover for this cause ought the woman to have “power” on her head; that is, a veil or covering, as a mark of the power the man has over her, because of her having been seduced by the prince of the evil angels, and the man by means of her; on which account she was by the express institution of God subjected to the man, Gen. iii. 16. This passage appears to be in a parenthesis: in the next verse the Apostle returns to what he was saying in the 9th. See the parallel place, I Tim. ii. 11-13. Drs. Wells, Whitby, and Macknight. The word “power” in this passage is rightly explained in the margin by “a covering in sign that she is under the power of her husband.” It is no unusual thing in the Bible for the signs and tokens of things to be called by the names of the things themselves; as in Gen. xvii. 10, 13. Bp. Pearce. 11. Nevertheless neither is the man without the woman, &c.] Not that the man ought to insult upon the weakness of the woman, and pride himself upon his own superiority: but must consider that God hath matched them together, so that neither of them can have their being without the other. Bp. Hall.

— not discerning the Lord’s body.] To “discern” or distinguish “the Lord’s body” means to look on the action of receiving this holy sacrament as one of no common nature, but as the religious memorial of our blessed Saviour’s dying for us, and by His death establishing with us a covenant of pardon, grace, and everlasting felicity on God’s part, and of faith and holiness on our’s. Abp. Secker.

Ver. 1. — concerning spiritual gifts, — I would not have you ignorant.] The Apostle begins this chapter with the resolution of another case concerning the nature and right use of spiritual gifts. Horbitt.

1 Corinthians 11:2

2. Now I praise you, brethren, &c.] This commendation must be restrained to the sounder part of the church of Corinth, or must be understood, as such general expressions usually are, as for the most part, or excepting those few things in which the Apostle afterwards finds reason to complain of their neglect, ver. 23, and chap. xv. 3. “The ordinances” alluded to here, and at 2 Thess. ii. 15, were rules delivered to those churches by the mouth of the Apostle concerning the publick worship of God. Dr. Whitby, Burkitt.

3. Ye know that ye were Gentiles, &c.] These gifts of the Spirit are advantages, of which the religion you have now embraced, when compared with the idolatry you have left, should give you a very high esteem. The object of their former worship was senseless and dumb idols; such as were falsely pretended to give out their dark oracles, but were in truth altogether incapable, either of uttering any themselves, or of dictating any to others. Whereas now they had embraced the doctrine of a God indeed; One, who had not only taught the truth Himself, but had enabled His servants to reveal and propagate it in the most astonishing manner, and with powers altogether supernatural. Dean Stanhope.

— «ere as ye were led.] By education, or custom, or the artifices of your priests. Dr. Macbright.

1 Corinthians 11:3

3. But I would have you know, &c.] St. Paul here resolves the case about the decent behaviour of men and women in church assemblies. Burkitt. As if he had said, It is fit for you to consider the subordination of persons in the church: namely, that as Christ, in respect of His office of Mediator, is under God, but above all men, so the man, being under Christ, is above all women, and consequently that their garb in the church must be proportionable to this. Dr. Hammond.

4. Wherefore I give you to understand, &c.] The Apostle’s object here seems to have been, to fortify the Corinthians against the seductions of some, who boasted that they were actuated by the Spirit. Such were the Jewish exorcists in particular. Against them and all imposters whatsoever, he gives one general rule, namely, that of observing their doctrines with respect to our blessed

1 Corinthians 11:4

4. Every man praying or prophesying,] That is, performing any sacred office in the church, as prayer, and expounding the Scriptures, singing psalms, and the like. Burkitt.

— having his head covered,] That is, with the covering of a vail, after the manner of women, which is a token of subjection. Burkitt.

Not only among the Jews, but among the Greeks and Romans also, it was customary for the women to be vailed when they went abroad and appeared in any publick assembly. Bp. Pearce.

— dishonoureth his head.] Either Christ, ver. 3, who hath subjected women to men, and in particular hath authorized men to teach them, chap. xiv. 34, 35. Dr. Macknight. Or, his own head; that is, he disparages and dishonours himself, and acts against the liberty and dignity of his sex, by casting off that sign and semblance of superiority which he should maintain. Bp. Hall, Dr. Hammond.

4. — the same Spirit.] The word “Spirit” is in this passage to be understood directly of the Holy Ghost, the third Person in the ever-blessed Trinity. For first, in ver. 3, that which is called “the Spirit of God” in the former part, is in the latter part called “the Holy Ghost.” Again, that variety of gifts, which, in ver. 4, is said to proceed from “the same Spirit,” is said likewise in ver. 5, to proceed from “the same Lord,” and in ver. 6, to proceed from “the same God:” and therefore such a Spirit is meant, as is also Lord and God; and that is only the Holy Ghost. And again in ver. 11, the Apostle ascribed to this Spirit the collation and distribution of such gifts according to the free power of His own will and pleasure: which free power belongeth to none but God alone, “who hath set the members every one in the body, as it hath pleased Him,” ver. 18. Yet this ought not to be understood of the Person of the Spirit, as if the Father or the Son had no part or fellowship in this business. For all the actions and operations of the Divine Persons, those only excepted which are of intrinsical and mutual relation, are the joint and undivided works of the whole three Persons, according to the common judgment, constantly and uniformly received in the catholic church. And as to this particular, concerning gifts, the Scriptures are clear. Wherein, as they are ascribed to God the Holy Ghost in this chapter, so are they elsewhere ascribed to God the Father, Jam. i. 17; and elsewhere to God the Son, Eph. iv. 7. Yes and it may be, that for this very reason in these three verses these three words are used, “Spirit” in ver. 4, “Lord” in ver. 5, and “God” in ver. 6, to give us intimation that these spiritual gifts proceed equally and undividedly from the whole three Persons: from God the Father, and from His Son Jesus Christ our Lord, and from the eternal Spirit of them both, the Holy Ghost, as from one entire, indivisible, and co-essential agent. Bp. Sanderson.

4 — 6. — gifts, — administrations, — operations.] That is to say, the miraculous gifts of the Spirit; offices in the church, to which this diversity of gifts belongs; works performed by these officers in the church, by virtue of these gifts. Dr. Whitby, Dean Stanhope, Parkhurst.

The Apostle does not content himself with affirming

1 Corinthians 11:5

5. But every woman that prayeth or prophesieth] From considering 1 Chron. xxv. 1, 2, and 1 Kings xviii. 29, many interpreters by the women’s praying and prophesying understand their joining in the publick prayers

1 Corinthians 11:7

7. — forasmuch as he is the image and glory of God:] As having the government of the world committed to him by God. Dr. Whitby. The man is here said to be “the image of God,” in respect of the dominion with which he is clothed. For in respect of mental qualities, the woman also is the image of God. Dr. Macknight.

— glory of God.] That is, a beam or reflection of it. See 2 Cor. viii. 23. Bp. Fell.

— the woman is the glory of the man.] As being taken from him, made for him, and put into subjection to him. Dr. Whitby.

Anno DOMINI 59. prophecy with heads covered. Of profaning the Lord’s supper. Anno DOMINI 59. That is, a covering, in sign that she is under the power of her husband.

1 Corinthians 11:12

12. For as the woman is of the man, &c.] As the woman was first made of the man, so is the man, ever since, conceived and born of the woman; and God is the Author and Maker of both. Bp. Hall.

1 Corinthians 11:14

14. Doth not even nature itself teach you, &c.] Either the general dictates of natural reason; or the particular law of nature concerning the distinction of the sexes; or usage and common custom, which is a second nature. Burkitt. Or the word “nature” may be taken in its strictest sense; for women have naturally longer hair than men. Bp. Pearce.

1 Corinthians 11:16

16. — we have no such custom, &c.] Neither we here in Judea, nor any of the other churches of God, whether planted by me or by any of my brethren. Drs. Doddridge and Macknight.

1 Corinthians 11:17

17. Now in this that I declare unto you &c.] The Apostle here enters upon a new subject; namely, to

1 Corinthians 11:18

18. — that there be divisions among you;] There are some of you, who divide from the rest, and eat separately. Dean Stanhope. “Divisions,” literally schisms; by this word we are here to understand, not a separation from the unity of the catholick church, but sects and divisions in the church. Though we do not separate from the communion of the church, yet if we occasion groundless division and dissension in it, we justly fall under the imputation of schism. Dr. Whitby, Burkitt. See the note from Dr. Nott, on chap. i. 10. — and I partly believe it.] Or, I believe it to be true of some part of you. Dr. Whitby, Dean Stanhope.

1 Corinthians 11:19

19. For there must be also heresies among you, &c.] For such divisions, which are the natural effect of pride, and of other sinful dispositions, God permits to take place in the church. As for other reasons, so for this particularly, that they, who are truly good men, may hereby have opportunity of shewing it, and of distinguishing themselves from the bad. Dean Stanhope. 20. When ye come together therefore into one place, &c.] When therefore you meet in such a disorderly manner, this is not behaving yourselves like men who come to the Lord’s supper: for that is a feast of love, in which every person in the congregation hath an equal right to communicate. Dean Stanhope. 21. For in eating every one taketh before other his own supper: &c.] The Apostle here reproves the Corinthians for the abuses found in their “Agapæ,” or lovefeasts. It was an early custom in the church, before receiving the sacrament, to have a feast, to which all the poor were invited at the charge of the rich, as an expression of their mutual love and charity. In these feasts the Corinthians did not observe due order and decency. For every one sitting down to eat what he had brought in company of his own party, without regarding others, this feast of charity was celebrated, neither at the same time by all, nor with the unanimity that it was intended to represent: but whilst the poor were excluded and sent home “hungry,” the rich were feasted, and drank to excess. Burkitt. Anno DOMINI 60. Or, schisms. Or, acts. Or, prenot act. The apostle’s account of I. CORINTHIANS. the institution of the Lord’s supper. Anno DOMINI 59. Or, then that are poor?

1 Corinthians 11:22

22. What? have ye not houses to eat and to drink in? &c.] If ye have a mind to feast yourselves, and make choice of your guests, have ye not your own private houses to eat and drink in? Why do ye defile the church of God with these partial and immoderate banquets? Why do ye despise and shame the poor, who have not wherewith to feast with you? Bp. Hall.

1 Corinthians 11:23

23. For I have received of the Lord] By immediate revelation. Dr. Macknight. Concerning the institution of the sacrament of the Lord’s supper, see the passages in the margin, and the notes upon them.

1 Corinthians 11:24

24. — this is my body, which is broken for you.] That is, He declared the bread to be a representation of His body, to be broken on the cross. Dean Stanhope.

— this do in remembrance of me.] The Apostle’s argument runs thus: Christ gave an equal distribution of the sacramental bread to every one at the table, in token that He died equally for all; and He appointed them all to eat together of it at one common table, in remembrance of His love to them all: can you then eat every one separately his own supper, excluding those, to whom He equally distributed the sacred bread, from any share of your’s, leaving them hungry and in want of bread, and yet conceive that you worthily eat the Lord’s supper, and duly participate of, and thankfully commemorate, this great feast of love? Dr. Whitby.

1 Corinthians 11:25

25. — This cup is the new testament in my blood.] That is, He declared the wine contained in it to be a memorial of His blood, shed for the ratification of the new covenant between God and man. Dean Stanhope.

1 Corinthians 11:26

26. For as often &c.] The following words are St. Paul’s; who discourses from hence to the end of the chapter, upon the true manner of receiving the sacrament worthily, and the danger arising from the contrary behaviour. Bp. Pearce.

— For as often as ye eat this bread, &c.] Thus you see, that the end of this sacrament is, thereby to commemorate the death of our blessed Lord, and to keep Him in our minds, during His absence from us: in which memorials consequently every Christian, of what degree or condition soever, hath an equal right to partake; because every one is equally concerned in the mercy, remembered and represented by them. Dean Stanhope.

Hence it appears, that the receiving of this sacrament is a necessary and a perpetual duty, incumbent upon all Christians. For it is expressly commanded by our Saviour; and the reason of the command extends to all persons and to all ages of the world. For if it be a perpetual duty to remember Christ, if it be a perpetual duty to shew forth His death till He come, then it must of necessity be a duty to make use of those symbols and ceremonies, that He hath appointed to remember Him, and to shew forth his death by; and it must be a

duty thus to do, to the world’s end, because Christ is not to come till then. Abp. Sharp.

— ye eat this bread.] That therefore, which is eaten in the Eucharist, is still bread. This text of itself may be considered as decisive against the doctrine of transubstantiation, which thus appears to be, as the 28th article of our Church states, “repugnant to the plain words of Scripture:” besides, the expression which follows, “Ye do shew the Lord’s death till He come,” is another proof that the institution was figurative of the death of Christ. Bp. Tomlinson.

— ye do shew the Lord’s death till he come.] That is, ye do significantly express it, ye do solemnly publish and declare it. Indeed both the sacraments, that of baptism, and this of the Lord’s supper, as they derive their efficacy from the cross of Christ, so do they carry in them some resemblance of His death; baptism, of His death and resurrection jointly; the Eucharist, of His death only; being instituted for this very end and purpose, to imprint on our minds, by the symbols of bread broken, and wine poured out, a lively image of the great sacrifice of the cross, and to inspire us by that means with such holy thoughts and affections, as a good Christian would have, if he were really an eyewitness of the passion of Christ. Often therefore ought we to resort to this mysterious repast, even as often as we have occasion, (and when have we not occasion?) to raise our gratitude, and improve our devotion, and inflame our love towards God, for the abundant mercies bestowed on us, in the sufferings and death of our Saviour. Nor can we abstain from this table of the Lord without forgetting, indeed without so far renouncing, our relation to Christ crucified, and thereby declaring ourselves utterly unworthy of that holy name whereby we are called. “Verily, verily, except we eat the flesh of the Son of man, and drink His blood, we have no life in us,” John vi. 53. Bp. Atterbury.

1 Corinthians 11:27

27. Wherefore whosoever shall eat this bread, &c.] So that to offend in this kind against this institution of this feast, by doing contrary to the universal charity designed therein, is to sin against the body and blood of Christ. Dr. Hammond. Is to be guilty of a dreadful profanation of that sacred body and blood of Christ, which is in this sacrament exhibited and tendered unto him. Bp. Hall.

It is clear from the whole of the Apostle’s argument, that the particular unworthiness charged upon the Corinthians neither is, nor possibly can be, ours. Still a man may be under the danger of receiving the sacrament unworthily upon other accounts as well as this. Every notorious offence against, every wilful failure in, those habits and dispositions, which belong to a good Christian, does without doubt render him unworthy. But how does St. Paul proceed on this occasion? By

The danger of partaking of the Lord’s supper unworthily. Anno DOMINI 55.

1 Corinthians 11:28

28. But let a man examine himself, &c.] As if he had said, Before every approach to this sacrament, it is fit that a man see into, and be satisfied with, the disposition of his own mind; that he come with due reverence for so holy an ordinance, and with charity to all those, for whom the death commemorated in it was undergone. By so doing he will partake of this sacrament worthily. Dean Stanhope.

1 Corinthians 11:29

29. — eateth and drinketh damnation to himself.] Rather, ‘judgment to himself,’ meaning hereby, that he who thus affronted our Lord’s institution, by “not discerning the Lord’s body,” that is, by making no distinction between the bread of the sacrament and common food, did by this his profaneness draw down severe judgments from God upon his own head: as it follows, “for this cause many are weak and sickly among you, and many sleep;” that is, they have been visited by diseases, of which some still languish, and others are dead. These words manifestly restrain the “damnation” spoken of before to bodily distempers and temporal punishments: and the same appears from the 32nd verse, where this is called “a chastening of the Lord,” to prevent some worse condemnation. Abp. Sharp, Dean Stanhope.

There is so great danger of the word “damnation” being understood here in too strong a sense, that it would be much safer and exacter to translate it (as it is often translated elsewhere, and once in a few verses after this passage, and from what follows ought undeniably to be translated here) ‘judgment,’ or ‘condemnation;’ not to certain punishment in another life, but to such marks of God’s displeasure as He sees fit; which will be confined to this world, or extended to the next, as

1 Corinthians 11:31

31. For if we would judge ourselves, &c.] If we would look carefully into our own hearts, we should prevent these punishments from God. Bp. Hall, Dean Stanhope.

1 Corinthians 11:32

32. But when we are judged, &c.] But when God thus chastises us with temporal affliction, weakness, sickness, and the like, He intends that these should be warnings to us; that so, repenting of the faults which have provoked Him to send them upon us, we may escape the eternal punishments, which await the wicked, and profane, and impenitent hereafter. Dean Stanhope. This passage is a demonstration that the word, rendered “damnation” in the 29th verse, does not signify eternal and certain damnation. Pyle.

1 Corinthians 11:33

33, 34. Wherefore, my brethren, &c.] The Apostle concludes his discourse with exhorting them to let his foregoing arguments persuade them all to eat this solemn feast in a sober, unanimous, and charitable manner; and to eat for hunger or for pleasure at home, but not in the assemblies of the church, for fear of incurring a just judgment from God. Pyle.

The latter part of this chapter is perverted to a very wrong use, when made the pretence of keeping men from the holy communion of Christ’s body and blood. Those, who are alarmed by the judgments of God denounced against unworthy communicants, have no other security than by examining and judging themselves, and so communicating worthily. This is the direction of the Apostle, ver. 28. And in the same manner our Church argues; ‘If any man say, I am a grievous sinner, and therefore am afraid to come; wherefore then do ye not repent and amend!’ In short, he that comes not, and he that comes unworthily, are both of them in a dangerous state. The former, because he will not use his best remedy; the latter, because he profanes and abuses it. And there is but one way for both to