Matthew Henry Commentary 1 Corinthians 11
Matthew Henry Commentary
1 Corinthians 11
Matthew Henry Commentary
1 Corinthians 11
"Be ye imitators of me, even as I also am of Christ." — 1 Corinthians 11:1 (ASV)
The first verse of this chapter seems to be the proper conclusion to the previous one. The apostle not only preached doctrine that they ought to believe, but also led a life that they ought to live. Yet, Christ being our perfect example, the actions and conduct of people, as related in the Scriptures, should be followed only insofar as they are like His.
"Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you. But 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. Every man praying or prophesying, having his head covered, dishonoreth his head. But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven. For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled. For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man: for neither was the man created for the woman; but the woman for the man: for this cause ought the woman to have [a sign of] authority on her head, because of the angels. Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord. For as the woman is of the man, so is the man also by the woman; but all things are of God. Judge ye in yourselves: is it seemly that a woman pray unto God unveiled? Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seemeth to be contentious, we have no such custom, neither the churches of God." — 1 Corinthians 11:2-16 (ASV)
Here begin details concerning public assemblies, 1 Corinthians chapter 14. In the abundance of spiritual gifts bestowed on the Corinthians, some abuses had crept in; but as Christ did the will and sought the honour of God, so the Christian should avow his subjection to Christ, doing his will and seeking his glory. We should, even in our dress and attire, avoid everything that may dishonour Christ. The woman was made subject to man, because she was made for his help and comfort.
And she should do nothing, in Christian assemblies, that looked like a claim of being equal. She ought to have “power,” that is, a veil, on her head, because of the angels. Their presence should keep Christians from all that is wrong during the worship of God. Nevertheless, the man and the woman were made for one another.
They were to be mutual comforts and blessings, not one a slave, and the other a tyrant. God has so settled matters, both in the kingdom of providence and that of grace, that the authority and subjection of each party should be for mutual help and benefit. It was the common practice of the churches for women to appear in public assemblies and join in public worship, veiled; and it was right that they should do so.
The Christian religion sanctions national customs as long as these are not contrary to the great principles of truth and holiness; affected singularities receive no support from anything in the Bible.
"But in giving you this charge, I praise you not, that ye come together not for the better but for the worse. For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it. For there must be also factions among you, that they that are approved may be made manifest among you. When therefore ye assemble yourselves together, it is not possible to eat the Lord`s supper: for in your eating each one taketh before [other] his own supper; and one is hungry, and another is drunken. What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not." — 1 Corinthians 11:17-22 (ASV)
The apostle rebukes the disorders in their partaking of the Lord's Supper. The ordinances of Christ, if they do not make us better, are likely to make us worse. If using them does not improve us, it will harden us. When they came together, they fell into divisions, schisms. Christians may separate from each other's communion yet be charitable toward one another; they may continue in the same communion yet be uncharitable.
This latter is schism, rather than the former. There is a careless and irregular eating of the Lord's Supper, which adds to guilt. Many rich Corinthians seem to have acted very wrongly at the Lord's Table, or at the love-feasts, which took place at the same time as the Supper. The rich despised the poor and ate and drank all the provisions they brought before the poor were allowed to partake; thus some were in need, while others had more than enough.
What should have been a bond of mutual love and affection, was made an instrument of discord and disunion. We should be careful that nothing in our behavior at the Lord's Table appears to make light of that sacred institution. The Lord's Supper is not now made an occasion for gluttony or reveling, but is it not often made the support of self-righteous pride, or a cloak for hypocrisy?
Let us never rest in the outward forms of worship, but look to our hearts.
"For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me. In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink [it], in remembrance of me. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord`s death till he come. Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. But let a man prove himself, and so let him eat of the bread, and drink of the cup. For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body. For this cause many among you are weak and sickly, and not a few sleep. But if we discerned ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we may not be condemned with the world. Wherefore, my brethren, when ye come together to eat, wait one for another. If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come." — 1 Corinthians 11:23-34 (ASV)
The apostle describes the sacred ordinance, which he knew by revelation from Christ. Regarding the visible signs, these are the bread and wine. What is eaten is called bread, even though it is also said to be the body of the Lord. This plainly shows that the apostle did not mean that the bread was changed into flesh. St. Matthew tells us our Lord told them all to drink of the cup (Matthew 26:27), as if, by this expression, He intended to ensure that no believer would be deprived of the cup.
The things signified by these outward signs are Christ's body and blood—His body broken and His blood shed—along with all the benefits that flow from His death and sacrifice. Our Savior's actions were: taking the bread and cup, giving thanks, breaking the bread, and giving both. The actions of the communicants were: to take the bread and eat, to take the cup and drink, and to do both in remembrance of Christ. But the outward acts are not the whole, or the principal part, of what is to be done at this holy ordinance.
Those who partake of it are to take Him as their Lord and Life, yield themselves to Him, and live on Him. Here is an account of the purposes of this ordinance. It is to be done in remembrance of Christ, to keep His dying for us fresh in our minds, and also to remember Christ pleading for us at God's right hand by virtue of His death. It is not merely in remembrance of Christ—of what He has done and suffered—but to celebrate His grace in our redemption.
We declare His death to be our life, the source of all our comforts and hopes. And we glory in such a declaration; we proclaim His death and plead it as our accepted sacrifice and ransom. The Lord's Supper is not an ordinance to be observed merely for a time, but is to be continued. The apostle presents to the Corinthians the danger of receiving it with an unsuitable disposition, or of maintaining a covenant with sin and death while professing to renew and confirm the covenant with God.
No doubt such people incur great guilt and thus make themselves liable to spiritual judgments. But fearful believers should not be discouraged from attending this holy ordinance. The Holy Spirit never caused this scripture to be written to deter serious Christians from their duty, although the devil has often made this use of it. The apostle was addressing Christians and warning them to beware of the temporal judgments with which God chastised His offending servants.
And in the midst of judgment, God remembers mercy: He often punishes those whom He loves. It is better to bear trouble in this world than to be miserable forever.
The apostle points out the duty of those who come to the Lord's table. Self-examination is necessary for proper attendance at this holy ordinance.
If we would thoroughly examine ourselves, to condemn and correct what we find wrong, we would prevent Divine judgments. The apostle concludes with a caution against the irregularities of which the Corinthians were guilty at the Lord's table. Let everyone take care that they do not assemble for God's worship in such a way as to provoke Him and bring down vengeance on themselves.
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