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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 11:1–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The first verse of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: Be ye followers of me, as I also am of Christ (Co1 11:1), fitly closes his argument; and the way of speaking in the next verse looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe,
I.How he prefaces it.
He begins with a commendation of what was praiseworthy in them (Co1 11:2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated fRom. and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it.
II.How he lays the foundation for his reprehension by asserting the superiority of the man over the woman:
I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the tow sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, Co1 11:5. It is indeed an apostolical canon, that the women should keep silence in the churches (Co1 14:34; Ti1 2:12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, ch. 14. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done.
III.The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, Co1 11:4, Co1 11:5.
To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand,
IV.The reasons on which he grounds his reprehension.
1.The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (Co1 11:3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, Co1 11:3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted.
2.Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (Co1 11:7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, Co1 11:8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made.
3.The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality.
4.She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen 24:65. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (Ti1 2:14), which increased her subjection to man, Gen 3:16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us.
V.He thinks fit to guard his argument with a caution lest the inference be carried too far (Co1 11:11, Co1 11:12):
Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Gen 2:18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Gen 2:24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (Co1 11:12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power.
VI.He enforces his argument from the natural covering provided for the woman (Co1 11:13-15):
"Judge in yourselves - consult your own reason, hearken to what nature suggests - is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.
VII.He sums up all by referring those who were contentious to the usages and customs of the churches, Co1 11:16.
Custom is in a great measure the rule of decency. And the common practice of the churches is what would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you "be veiled." I believe (He does so) for fear the heads of some should be seen! And oh that in "that day" of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will rise with (your) ceruse and rouge and saffron, and in all that parade of headgear: whether it will be women thus tricked out whom the angels carry up to meet Christ in the air If these (decorations) are now good, and of God, they will then also present themselves to the rising bodies, and will recognise their several places.
And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.
Although I know, dearest brother, that very many of the bishops who are set over the churches of the Lord by divine condescension, throughout the whole world, maintain the plan of evangelical truth, and of the tradition of the Lord, and do not by human and novel institution depart from that which Christ our Master both prescribed and did; yet since some, either by ignorance or simplicity in sanctifying the cup of the Lord, and in ministering to the people, do not do that which Jesus Christ, our Lord and God, the founder and teacher of this sacrifice, did and taught, I have thought it as well a religious as a necessary thing to write to you this letter, that, if any one is still kept in this error, he may behold the light of truth, and return to the root and origin of the tradition of the Lord. Nor must you think, dearest brother, that I am writing my own thoughts or man's; or that I am boldly assuming this to myself of my own voluntary will, since I always hold my mediocrity with lowly and modest moderation. But when anything is prescribed by the inspiration and command of God, it is necessary that a faithful servant should obey the Lord, acquitted by all of assuming anything arrogantly to himself, seeing that he is constrained to fear offending the Lord unless he does what he is commanded.
Know then that I have been admonished that, in offering the cup, the tradition of the Lord must be observed, and that nothing must be done by us but what the Lord first did on our behalf, as that the cup which is offered in remembrance of Him should be offered mingled with wine. For when Christ says, "I am the true vine." the blood of Christ is assuredly not water, but wine; neither can His blood by which we are redeemed and quickened appear to be in the cup, when in the cup there is no wine whereby the blood of Christ is shown forth, which is declared by the sacrament and testimony of all the Scriptures.
Having attacked their morals and behavior, Paul now goes on to correct their traditions.
Having finished therefore all the discourses concerning all these things, he next proceeds also to another accusation. And what was this? Their women used both to pray and prophesy unveiled and with their head bare, (for then women also used to prophesy;) but the men went so far as to wear long hair as having spent their time in philosophy, and covered their heads when praying and prophesying, each of which was a Grecian custom. Since then he had already admonished them concerning these things when present, and some perhaps listened to him and others disobeyed; therefore in his letter also again, he foments the place, like a physician, by his mode of addressing them, and so corrects the offence. For that he had heretofore admonished them in person is evident from what he begins with. Why else, having said nothing of this matter any where in the Epistle before, but passing on from other accusations, doth he straightway say, "Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you?"
Thou seest that some obeyed, whom he praises; and others disobeyed, whom he corrects by what comes afterwards, saying, "Now if any man seem to be contentious, we have no such custom." For if after some had done well but others disobeyed, he had included all in his accusation, he would both have made the one sort bolder, and have caused the others to become more remiss; whereas now by praising and approving the one, and rebuking the other, he both refreshes the one more effectually, and causes the other to shrink before him. For the accusation even by itself was such as might well wound them; but now that it takes place in contrast with others who have done well and are praised, it comes with a sharper sting. However, for the present he begins not with accusation, but with encomiums and great encomiums, saying, "Now I praise you that ye remember me in all things." For such is the character of Paul; though it be but for small matters he weaves a web of high praise; nor is it for flattery that he doth so: far from it; how could he so act to whom neither money was desirable, nor glory, nor any other such thing? but for their salvation he orders all his proceedings. And this is why he amplifies the encomium, saying, "Now I praise you that ye remember me in all things."
"That ye remember me in all things, and hold fast the traditions, even as I delivered them to you." It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others' pride, who oppose themselves.
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Summary
In 1 Corinthians 11:2, the Apostle Paul offers a strategic commendation to the Corinthian church, acknowledging their faithfulness in remembering his comprehensive teachings and diligently observing the "ordinances" or traditions he had personally delivered to them. This rare praise serves as a rhetorical bridge, setting a positive tone before Paul addresses more challenging issues of conduct and worship within the community, reinforcing the foundational importance of apostolic instruction.
Context
Literary Context
This verse marks a pivotal transition in Paul's letter. Having previously addressed severe issues such as divisions, immorality, and lawsuits (1 Corinthians 1:10-17, 1 Corinthians 5:1-13, 1 Corinthians 6:1-11), Paul now shifts to matters of public worship and order within the church. His commendation here serves as a rhetorical softening, acknowledging their positive adherence to certain instructions before delving into potentially contentious topics like head coverings (1 Corinthians 11:3-16) and the proper observance of the Lord's Supper (1 Corinthians 11:17-34). This approach highlights Paul's pastoral wisdom, affirming their strengths even as he prepares to correct their weaknesses.
Historical & Cultural Context
The Corinthian church was situated in a bustling, cosmopolitan Roman city known for its diverse religious practices, philosophical schools, and moral laxity. Converts came from various backgrounds, including paganism, Judaism, and different social strata. Paul had spent a significant period establishing this church, imparting foundational Christian doctrine and practical guidelines for community life. The "ordinances" he refers to were not arbitrary rules but essential practices and teachings necessary for the church's distinct identity and holy conduct in a pagan environment. These would have included instructions on worship, ethics, and the nature of the Gospel, distinguishing Christian communal life from surrounding cultural norms.
Key Themes
This verse contributes significantly to several key themes within 1 Corinthians and Pauline theology. It underscores the theme of Apostolic Authority and Tradition, emphasizing Paul's role as a divinely appointed messenger who delivered authoritative instructions to the churches (1 Corinthians 4:1-2). The Corinthians' "remembering" and "keeping" highlight the theme of Faithfulness and Obedience to revealed truth, a virtue contrasted with their failings in other areas. Furthermore, the concept of "ordinances" (Greek paradosis) points to the importance of Sound Doctrine and Practice as transmitted from the apostles, forming the bedrock of Christian communal life and worship, as Paul also stresses in his teaching on the resurrection (1 Corinthians 15:3-4).
Exposition and Analysis
Key Word Analysis
From ἐπί and αἰνέω; to applaud, commend, or laud. Here, Paul expresses genuine approval and commendation for the Corinthians' adherence to his teachings, a rare positive opening in a letter largely focused on correction. This commendation is not flattery but an acknowledgment of their genuine effort in certain areas.
Middle voice of a derivative of μένω or perhaps of the base of μασσάομαι; to bear in mind, recollect, or keep in memory. This implies not just a passive mental recall but an active preservation and consideration of Paul's instructions, demonstrating a continued respect for his apostolic ministry.
From παραδίδωμι; transmission, or concretely, a precept or tradition. In this context, it refers to the authoritative teachings, practices, and traditions Paul had personally "delivered" (παραδίδωμι, paradídōmi) to the church. These are not human traditions, but divinely inspired instructions for Christian belief and conduct.
Verse Breakdown
"Now I praise you, brethren"
Paul initiates this section with a commendation, strategically softening the tone and affirming the Corinthians before addressing potentially sensitive topics. This pastoral approach acknowledges their positive efforts, fostering a more receptive audience for the subsequent instructions.
"that ye remember me in all things"
The Corinthians had not forgotten Paul's personal ministry, his apostolic authority, or the comprehensive scope of the teachings he had imparted during his time with them. This remembrance signifies an ongoing respect and a mental retention of the foundational truths he had established.
"and keep the ordinances, as I delivered [them] to you"
This clause clarifies the nature of their remembrance: it was demonstrated through their active obedience and adherence to the "ordinances" or traditions Paul had faithfully transmitted. This emphasizes the importance of preserving and practicing the apostolic teaching as it was originally communicated, highlighting the continuity of truth from apostle to church.
Literary Devices
Paul employs a significant Rhetorical Strategy in this verse by beginning with commendation before moving into correction. This Pauline technique, often seen in his epistles, aims to establish common ground and affirm the recipients, making them more receptive to the difficult truths that follow. The phrase "in all things" serves as a form of Hyperbole or Generalization, indicating a broad, though likely not absolute, adherence to his teachings, emphasizing their overall positive disposition in this specific regard. The term "ordinances" itself functions as a Metonymy for the entire body of apostolic teaching, practical instructions, and established practices that Paul had transmitted to the Corinthian church.
Theological and Thematic Connections
This verse highlights the crucial role of apostolic teaching in the early church and its enduring relevance for believers today. The "ordinances" Paul delivered were not merely suggestions but foundational truths and practices essential for the church's health and purity. They represent the authoritative transmission of the Gospel and its implications for Christian life, underscoring that genuine remembrance of Christ's teachings is demonstrated through faithful obedience. This principle ensures the continuity of sound doctrine and practice across generations, safeguarding the church from error and promoting unity.
Reflection and Application
Paul's commendation in 1 Corinthians 11:2 serves as a powerful reminder that genuine faith is not merely intellectual assent but active remembrance and diligent obedience to God's revealed truth. Just as the Corinthians were praised for "keeping the ordinances" delivered by Paul, believers today are called to immerse themselves in the Scriptures, which contain the apostolic teachings, and to apply them faithfully in every area of life. This involves not only knowing what the Bible says but actively living it out, allowing its truths to shape our character, guide our decisions, and inform our worship. Our commitment to sound doctrine and practice is a testament to our remembrance of Christ and His apostles, ensuring that the church remains a faithful witness in the world.
Questions for Reflection
FAQ
What does Paul mean by "ordinances" in this context?
When Paul refers to "ordinances" (Greek: parádosis), he is speaking of the authoritative teachings, instructions, and practices that he, as an apostle, had personally "delivered" or "handed down" to the Corinthian church. Unlike the negative sense of human traditions that contradict God's word (as seen in Mark 7:8), these "ordinances" are divinely inspired and essential for the church's faith and conduct. They include core Gospel truths (like the resurrection in 1 Corinthians 15:3-4) and practical guidelines for Christian living and corporate worship (such as the instructions for the Lord's Supper in 1 Corinthians 11:23-26).
Christ-Centered Fulfillment
While 1 Corinthians 11:2 directly addresses the Corinthians' adherence to Paul's apostolic traditions, its ultimate fulfillment and significance are found in Christ. The "ordinances" Paul delivered are not arbitrary rules but expressions of the new covenant life established by Jesus. Christ Himself is the ultimate "tradition" or truth handed down from God the Father (John 1:14). His life, death, and resurrection are the foundational "ordinance" that Paul consistently preached (1 Corinthians 15:3-4). Therefore, "remembering" Paul and "keeping the ordinances" ultimately means remembering Christ and living according to His teachings and example, as revealed through the apostles. Jesus commanded His disciples to "make disciples... teaching them to observe all things that I have commanded you" (Matthew 28:19-20), demonstrating that the apostolic traditions are extensions of Christ's own commands, leading believers into deeper conformity with Him, the Head of the Church (Ephesians 1:22-23).