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injury to others by partaking of the food offered strength should not be devoted to purposes of in sacrifice to idols."

VER. 31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

I Col. iii. 17. 1 Pet. iv. 11.

sin, and profligacy, and corruption. It is an act of high dishonour to God, when He gives us strength, that we should at once devote that strength to pollution and to sin. (5.) This rule is designed to be one of the chief directors of our lives. It is to guide all our conduct, and to constitute a test by which to try our actions. What Whether therefore ye eat or drink.---This direc- ever can be done to advance the honour of God tion should be strictly and properly applied to is right: whatever cannot be done with that end the case in hand; that is, to the question about is wrong. Whatever plan a man can form that eating and drinking the things that had been will have this end is a good plan; whatever canoffered in sacrifice to idols. Still, however, it not be made to have this tendency, and that contains a general direction that is applicable to cannot be commenced, continued, and ended with eating and drinking at all times; and the phrase a distinct and definite desire to promote his hoa"whatsoever ye do," is evidently designed by our, is wrong, and should be forthwith abandonthe apostle to make the direction universal. Or ed. (6.) What a change would it make in the whatsoever ye do. In all the actions and plans of world if this rule were every where followed! life; whatever be your schemes, your desires, How differently would even professing Chrisyour doings, let all be done to the glory of God. tians live! How many of their plans would they Do all to the glory of God.-The phrase "the be constrained at once to abandon! And what glory of God" is equivalent to the honour of a mighty revolution would it at once make on God; and the direction is, that we should so act earth should all the actions of men begin to be in all things as to honour him as our Lawgiver, performed to promote the glory of God! (7.) our Creator, our Redeemer; and so as to lead It may be added that sentiments like that of the others by our example to praise him and to em- apostle were found among the Jews, and even brace his gospel. A child acts so as to honour among heathens. Thus Maimonides, as cited a father when he always cherishes reverential by Grotius says, "Let every thing be in the and proper thoughts of him; when he is thank- name of Heaven," i. e. in the name of God. ful for his favours; when he keeps his laws; Capellus cites several of the rabbinical writers when he endeavours to advance his plans and who say that all actions, even eating and drinkhis interests; and when he so acts as to lead all ing, should be done in the name of God. See the around him to cherish elevated opinions of the Critici Sacri. Even the heathen writers have character of a father. He dishonours him when something that resembles this. Thus Arrian he has no respect to his authority; when he (Ep. i. 19) says, "Looking unto God in all things breaks his laws; when he leads others to treat small and great." Epictetus, too, on being asked him with disrespect. In like manner, we live to how any one may eat so as to please God, the glory of God when we honour him in all answered, "By eating justly, temperately, and the relations which he sustains to us; when we thankfully." keep his laws; when we partake of his favours with thankfulness, and with a deep sense of our dependence; when we pray unto him; and when we so live as to lead those around us to cherish elevated conceptions of his goodness, and mercy, and holiness. Whatever plan or purpose will tend to advance his kingdom, and to make him better known and loved, will be to his glory. We may observe in regard to this, (1.) That the rule is universal. It extends to every thing. If in so small matters as eating and drinking we should seek to honour God, assuredly we should in all other things. (2.) It is designed that this should be the constant rule of conduct, and that we should be often reminded of it. The acts of eating and drinking must be performed often; and the command is attached to that which must often occur, that we may be often reminded of it, and that we may be kept from forgetting it. (3.) It is intended that we should honour God in our families and among our friends. with them; we share together the bounties of Providence; and God designs that we should honour him when we partake of his mercies, and that thus our daily enjoyments should be sanctified by a constant effort to glorify him. (4.) We should devote the strength which we derive from the bounties of his hand to his honour and in his service. He gives us food; he makes it nourishing; he invigorates our frame; and that

We eat

VER. 32. Give" none offence, neither to the Jews, nor to the" Gentiles, nor to the church of God:

m Rom. xiv. 13. 2 Cor. vi. 3.

n Greeks.

Give none offence.-Be inoffensive; that is, do i not act so as to lead others into sin. See Note, Rom. xiv. 13. Neither to the Jews, &c.-To no one, though they are the foes of God or strangers to him. To the Jews be inoffensive, because they think that the least approach to idol worship is to be abhorred. Do not so act as to lead them to think that you connive at or approve idol worship, and so as to prejudice them the more against the Christian religion, and lead them more and more to oppose it. In other words, do not attend the feasts in honour of idols. Nor to the Gentiles.-Gr. Greeks. To the pagans who are unconverted. They are attached to idol worship. They seek every way to justify themselves in it. Do not countenance them in it, and thus lead them into the sin of idolatry. Nor to the church of God.—To Christians. Many of them are weak. They may not be as fully instructed as you are. Your example would lead them into sin. Abstain, therefore, from things which, though they are in themselves strictly lawful, may yet be the occasion of leading others into sin, and endangering their salvation.

VER. 33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

Even as I, &c.-Paul here proposes his own example as their guide. The example which he refers to is that which he had exhibited as described in this and the preceding chapters. His main object had been to please all men; i. e. not to alarm their prejudices, or needlessly to excite their opposition, (see Note on chap. ix. 19-23,) while he made known to them the truth, and sought their salvation. It is well when a minister can without ostentation appeal to his own example, and urge others to a life of self-denial and holiness, by his own manner of living, and by what he is himself in his daily walk and conversation.

CHAPTER XI.

sexes, and the same high hopes are held out to both, (ver. 11, 12 ;) and that nature on this subject was a good instructer, and showed that it was uncomely for a woman to pray with her head uncovered, that her hair had been given her for an ornament and for beauty, and that, as it would be as improper for her to remove her veil as to cut off her hair, nature itself required that this symbol of her subordination should not be laid aside in public. (Ver. 13-16.)

II. Next, as to the irregularities in the observance of the Lord's supper, the apostle observes, (ver. 17,) that he could not commend them for what he was about to say. There had been and there were irregularities among them, which it was his duty to reprove. In ver. 18-22, he states what those irregularities were. He then (ver. 23-26) states the true nature and design of the Lord's supper, as it was very evident that they had not understood it, but supposed it was a common feast, such as they had been accustomed to observe in honour of idols. In ver. 27-29, he states the consequences of observing

VER. 1. Be ye followers of me, even as I also this ordinance in an improper manner, and the am of Christ.

a Eph. v. 1. 1 Thess. i. 6.

The first verse in this chapter properly belongs to the preceding, and is the conclusion of the discussion which the apostle had been carrying on in that and the previous chapters. It has been improperly separated from that chapter, and in reading should be read in connexion with it. The remainder of the chapter is properly divided into two parts: 1. A discussion respecting the impropriety of a woman's praying or prophesying with her head uncovered, (ver. 2-16;) and 2. A reproof of their irregularities in the observance of the Lord's supper. (Ver. 17-36.)

proper way of approaching it; and in ver. 30— 32, observes that their improper mode of observing it was the cause of the punishment which many of them had experienced. He then concludes by directing them to celebrate the Lord's supper together; to eat at home when they were hungry; and not to abuse the Lord's supper by making it an occasion of feasting; and assures them that the other matters of irregularity he would set in order when he should come among them.

Be ye followers of me.-Imitate my example in the matter now under discussion. As I deny myself; as I seek to give no offence to any one; as I endeavour not to alarm the prejudices of others, but in all things to seek their salvation, so do you. This verse belongs to the previous chapter, and should not have been separated from it. It is the close of the discussion there. Even as I also am of Christ.--I make Christ my example. He is my model in all things; and if you follow him, and follow me as far as I follow him, This is the only safe example; you will not err. and if we follow this, we can never go astray.

с

VER. 2. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

c Luke i. 6.

d traditions.

I. In regard to the first, it seems probable that some of the women who, on pretence of being inspired, had prayed or prophesied in the Corinthian church, had cast off their veils after the manner of the heathen priestesses. This indecent and improper custom the apostle reproves. He observes, therefore, that the pre-eminence belongs to man over the woman, even as pre-eminence belonged to Christ over the man; that it was a dishonour to Christ when a man prayed or prophesied with his head covered, and in like manner it was regarded every where as dishonourable and improper for a woman to lay aside the appropriate symbol of her sex, and the emblem of subordination, and to be uncovered in 6 Chap. iv. 17. the presence of the man, (ver. 3-5;) that if a woman was not veiled, if she laid aside the appro- Now I praise you, brethren.-Paul always chose priate emblem of her sex and of her subordi- to commend Christians when it could be done, nate condition, she might as well part with her and never seemed to suppose that such praise hair, which all knew would be dishonourable and would be injurious to them. (Note, chap. i. 4, 5.) improper, (ver. 6;) that the woman had been On this occasion he was the more ready to praise created for a subordinate station, and should ob- them as far as it could be done, because there were serve it, (ver. 7-9 ;) that she should have power some things in regard to them in which he would on her head because of the angels, (ver. 10;) and have occasion to reprove them. That ye rememyet, lest this should depress her, and seem to con- ber me in all things.-That you are disposed to revey the idea of her utter inferiority and unim-gard my authority and seek my direction in all portance, he adds, that in the plan of salvation they are in many respects on an equality with the man, that the same plan was adapted to both, that the same blessings are appointed for both

matters pertaining to the good order of the church. There can be little doubt that they had consulted him in their letter (chap. vii. 1) about the proper manner in which a woman ought to demean

herself if she was called upon, under the influence of divine inspiration, to utter any thing in public. The question seems to have been, whether, since she was inspired, it was proper for her to retain the marks of her inferiority of rank, and remain covered; or whether the fact of her inspiration did not release her from that obligation, and make it proper that she should lay aside her veil, and appear as public speakers did among men. To this the apostle refers, probably in the phrase "all things," that even in matters of this kind, pertaining to the good order of the church, they were disposed to regard his authority. And keep the ordinances.—Margin, Traditions, (raç Tapadóσtc.) The word does not refer to any thing that had been delivered down from a former generation, or from former times, as the word tradition now usually signifies; but it means that which had been delivered to them, (apadidwu;) i. e. by the apostles. The apostles had delivered to them certain doctrines, or rules, respecting the good order and the government of the church; and they had in general observed them, and were disposed still to do it. For this disposition to regard his authority, and to keep what he had enjoined, he commends them. He proceeds to specify what would be proper in regard to the particular subject on which they had made inquiry.

e

VER. 3. 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.

e Eph. v. 23. f Gen. iii. 16. 1 Fet. iii. 1, 5, 6. g John xiv. 28. Chap. xv. 27, 28.

The sense is, she is subordinate to him; and in
all circumstances-in her demeanour, her dress,
her conversation, in public, and in the family
circle-should recognise her subordination to
him. The particular thing here referred to is,
that if the woman is inspired, and speaks or
prays in public, she should by no means lay aside
the usual and proper symbols of her subordina-
tion. The danger was, that those who were un-
der the influence of inspiration would regard
themselves as freed from the necessity of recog-
nising that, and would lay aside the veil, the
usual and appropriate symbol of their occupying
a rank inferior to the man. This was often done
in the temples of the heathen deities by the priest-
esses, and it would appear also that it had been
done by Christian females in the churches. And
the head of Christ is God.-Christ, as Mediator.
has consented to assume a subordinate rank, and
to recognise God the Father as superior in office. |
Hence he was obedient in all things as a Son;
he submitted to the arrangement required in re-
demption; he always recognised his subordinate
rank as Mediator, and always regarded God as
the supreme Ruler, even in the matter of re-
demption. The sense is, that Christ, through-
out his entire work, regarded himself as oc-
cupying a subordinate station to the Father;
and that it was proper, from his example, to
recognise the propriety of rank and station every
where.

VER. 4. Every man praying or prophesying,
having his head covered, dishonoureth his
head.

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Every man praying or prophesying.-The word prophesying" here means, evidently, teaching: But I would have you know.-"I invite your or publicly speaking to the people on the subject attention particularly to the following considera- of religion. See Note on Acts ii. 17. See also tions, in order to form a correct opinion on this the subject considered more at length in the subject." Paul does not at once answer the in- Notes on chap. xiv. Whether these persons who quiry, and determine what ought to be done; but are here said to prophesy were all inspired, or he invites their attention to a series of remarks claimed to be inspired, may admit of a question. on the subject, which led them to draw the con- The simple idea here is, that they spoke in the clusion which he wished to establish. The phrase public assemblies, and professed to be the exhere is designed to call the attention to the sub-pounders of the divine will. Having his head ject, like that used so often in the New Testa-covered.-With a veil, or turban, or cap, or whatment," He that hath ears to hear, let him hear." That the head, &c.-The word head," in the Scriptures, is designed often to denote "master, ruler, chief." The word ws is often thus used in the Old Testament. See Num. xvii. 3; xxv. 15. Deut. xxviii. 13, 44. Judg. x. 18; xi. 8, 11. 1 Sam. xv. 17. 2 Sam. xxii. 44. In the New Testament, the word is used in the sense of lord, ruler, chief, in Eph. i. 22; iv. 15; v. 23. Col. ii. 10. Here it means that Christ is the ruler, director, or Lord of the Christian man. This truth was to be regarded in all their feelings and arrangements, and was never to be forgotten. Every Christian should recollect the relation in which he stands to him, as one that is fitted to produce the strictest decorum, and a steady sense of subordination. Of every man.-Every Christian. All acknowledge Christ as their Ruler and Master. They are subject to him, and in all proper ways recognise their subordination to him. And the head of the woman is the man.—

ever else is worn on the head. To remove the hat, the turban, or the covering of the head, is a mark of respect for a superior when in his presence. Dishonoureth his head.-Does dishonour to Christ, as his head, (ver. 2;) that is, he does not, in his presence and in his ervices, observe the usual and proper custom by which a subordi nate station is recognised, and which indicates respect for a superior. In the presence of a prince or a nobleman, it would be considered as a mark of disrespect should the head be covered. So in the presence of Christ, in whose name he ministers, it is a mark of disrespect if the head is covered. This illustration is drawn from the customs of all times and countries, by which respect for a superior is indicated by removing the covering from the head. This is one reason why a man should not cover his head in public worship. Another is given in ver. 7. Other interpretations of the passage may be seen in Bloomfield's Critical Digest.

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Jews, and every where, as an emblem of her sense of inferiority of rank and station. It is the customary mark of her sex, and that by which she evinces her modesty and sense of subordination. To remove that, is to remove the appropriate mark of such subordination, and is a public act by which she thus shows dishonour to the man. And as it is proper that the grades and ranks of life should be recognised in a suitable manner, so it is improper that, even o pretence of religion, and of being engaged in the service of God, these marks should be laid aside. For that is even all one as if she were shaven.-As if her long hair, which nature teaches her she should wear for a veil, (ver. 15, margin,) should be cut off. Long hair is, by the custom of the times, and of nearly all countries, a mark of the sex, an ornament of the female, and judged to be beautiful and comely. To remove that is to appear, in this respect, like the other sex, and to lay aside the badge of her own. This, says Paul, all would judge to be improper. You yourselves would not allow it. And yet to lay aside the veil-the appropriate badge of the sex, and of her sense of subordination-would be an act of

But every woman that prayeth or prophesieth. In the Old Testament, prophetesses are not unfrequently mentioned. Thus, Miriam is mentioned, (Exod. xv. 20 ;) Deborah, (Judg. iv. 4;) Huldah, (2 Kings xxii. 14;) Noadiah, (Neh. vi. 14.) So also in the New Testament, Anna is mentioned as a prophetess. (Luke ii. 36.) That there were females in the early Christian church who corresponded to those known among the Jews in some measure as endowed with the inspiration of the Holy Spirit, cannot be doubted. What was their precise office, and what was the nature of the public services in which they were engaged, is not however known. That they prayed is clear; and that they publicly expounded the will of God is apparent also. See Note on Acts ii. 17. As the presumption is, however, that they were inspired, their example is no warrant now for females to take part in the public services of worship, unless they also give evidence that they are under the influence of inspiration, and the more especially as the apostle Paul has expressly forbidden their becoming public teachers. (1 Tim. ii. 12.) If it is now pleaded, from this example, that women should speak and pray in public, yet it should be just so far only as this example goes, and it should be only when they have the qualifications that the early prophetesses had in the Christian church. If there are any such; if any are directly inspired by God, there then will be an evident propriety that they should publicly proclaim his will, and not till then. It may be further observed, how-society. ever, that the fact that Paul here mentions, the

the same kind. It would indicate the same feeling, the same forgetfulness of the proper sense of subordination; and if that is laid aside, all the usual indications of modesty and subordination might be removed also. Not even under religious pretences, therefore, are the usual marks of sex, and of propriety of place and rank, to be laid aside. Due respect is to be shown, in dress, and speech, and deportment, to those whom God has placed above us; and neither in language, in attire, nor in habit, are we to depart from what all judge to be the proprieties of life, or from what God has judged and ordained to be the proper indications of the regular gradations in

custom of women praying or speaking publicly VER. 6. For if the woman be not covered, let

her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

iNum. v. 18. Deut. xxi. 12.

in the church, does not prove that it was right or proper. His immediate object now was not to consider whether the practice was itself right, but to condemn the manner of its performance, as a violation of all the proper rules of modesty and of subordination. On another occasion, in this For if the woman be not covered.-If her head very epistle, he fully condemns the practice in be not covered with a veil. Let her also be shorn. any form, and enjoins silence on the female mem-Let her long hair be cut off. Let her lay aside bers of the church in public. (Chap. xiv. 34.) all the usual and proper indications of her sex With her head uncovered.—That is, with the veil and rank in life. If it is done in one respect, it removed which she usually wore. It would seem from this, that the women removed their veils, Note above. But if it be a shame, &c.—If custom, may with the same propriety be done in all. See and wore their hair dishevelled, when they pre- nature, and habit; if the common and usual feeltended to be under the influence of divine inspi-ings and views among men would pronounce this ration. This was the case with the heathen priestesses; and in so doing, the Christian women imitated them. On this account, if on no other, Paul declares the impropriety of this conduct. It was, besides, a custom among ancient females, and one that was strictly enjoined by the traditional laws of the Jews, that a woman should not appear in public unless she were veiled. See this proved by Lightfoot, in loco. Dishonoureth her head.-Shows a want of proper respect to man-to her husband, to her father, to the sex in general. The veil is a token of modesty and of subordination. It is regarded among

to be a shame, the other would be pronounced to be a shame also by the same custom and common sense of men. Let her be covered.-With a veil. Let her wear the customary attire indicative of modesty and a sense of subordination. Let her not lay this aside even on any pretence of religion.

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VER. 7. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the

man.

Gen. v. 1.

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For a man indeed ought not to cover his head.— That is, with a veil; or in public worship; when he approaches God, or when in his name he addresses his fellow men. It is not fit and proper that he should be covered. The reason why it is not proper, the apostle immediately states. Forasmuch as he is the image and glory of God.— | The phrase the image of God," refers to the fact that man was made in the likeness of his Maker, (Gen. i. 27;) and proves that though fallen, there is a sense in which he is still the image of God. It is not because man is holy or pure, and thus resembles his Creator; but it evidently is because he was invested by his Maker with authority and dominion; he was superior to all other creatures. (Gen. i. 28.) This is still retained; and this the apostle evidently refers to in the passage before us, and this he says should be recognised and regarded. If he wore a veil or turban, it would be a mark of servitude or inferiority. It was therefore improper that he should appear in this manner; but he should be so clad as not to obscure or hide the great truth that he was the direct representative of God on the earth, and had a superiority to all other creatures. And glory of God.-The word "glory," in the classic writers means, (1.) Opinion, sentiment, &c.; (2.) Fame, reputation. Here it means, as it often does, splendour, brightness, or that which stands forth to represent God, or by which the glory of God is known. Man was created first; he had dominion given him; by him, therefore, the divine authority and wisdom first shone forth; and this fact should be recognised in the due subordination of rank, and even in the apparel and attire which shall be worn. The impression of his rank and superiority should be every where retained. But the woman is the glory of the man. -The honour, the ornament, &c. She was made for him; she was made after he was; she was taken from him, and was "bone of his bone, and flesh of his flesh." All her comeliness, loveliness, and purity are therefore an expression of his honour and dignity, since all that comeliness and loveliness were made of him and for him. This therefore, ought to be acknowledged by a suitable manner of attire; and in his presence this sense of her inferiority of rank and subordination should be acknowledged by the customary use of the veil. She should appear with the symbol of modesty and subjection, which are implied by the head being covered. This sense is distinctly expressed in the following verse.

slave, but a help-meet; not to be the minister of his pleasures, but to be his aid and comforter in life; not to be regarded as of inferior nature and rank, but to be his friend, to divide his sorrows, and to multiply and extend his joys; yet still to be in a station subordinate to him. He is to be the head; the ruler; the presider in the family circle; and she was created to aid him in his duties, to comfort him in his afflictions, to partake with him of his pleasures. Her rank is therefore honourable, though it is subordinate. It is in some respects, the more honourable, because it is subordinate; and as her happiness is dependent on him, she has the higher claim to his protection and his tender care. The whole of Paul's idea here is, that her situation and rank as subordinate should be recognised by her at all times, and that in his presence it was proper that she should wear the usual symbol of modesty and subordi nation, the veil.

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VER. 10. For this cause ought the woman to have power on her head, because of the angels.

m i. e. a covering, in sign that she is under the honour of her husband. Gen. xxiv. 65.

For this cause, &c.-There is scarcely any passage in the Scriptures which has more exercised the ingenuity of commentators than this verse. The various attempts which have been made to explain it may be seen in Pool, Rosenmüller, Bloomfield, &c. After all the explanations which have been given of it, I confess, I do not understand it. It is not difficult to see what the connexion requires us to suppose in the explanation. The obvious interpretation would be that a woman should have a veil on her head because of the angels who are supposed to be present, observing them in their public worship; and it is generally agreed that the word power (ovoíav) denotes a veil, or a covering for the head. But the word power does not occur in this sense in any classic writer. Bretschneider understands it of a veil, as being a defence or guard to the face, lest it should be seen by others. Some have supposed that it was the name of a female ornament that was worn on the head, formed of braids of hair set with jewels. Most commentators agree that it means a veil, though some think (see Bloomfield) that it is called power to denote the veil which was worn br married women, which indicated the superiority of the married woman to the maiden. But it is

VER. 8. For 'the man is not of the woman; but sufficient to say in reply to this, that the apostle the woman of the man;

7 Gen. ii, 18, 22, 23.

For the man is not of the woman.-The man was not formed from the woman. But the woman of the man.-From his side. (Gen. ii. 18, 22, 23.) VER. 9. Neither was the man created for the woman, but the woman for the man.

Neither was the man created for the woman, &c. -This is a simple statement of what is expressed

in Genesis. The woman was made for the com

fort and happiness of the man. Not to be a

is not referring to married women in contradis tinction from those who are unmarried, but is showing that all women who prophesy or pray in public should be veiled. There can, perhaps. be no doubt that the word "power" has reference to a veil, or to a covering for the head: but why it is called power I confess I do not understand; and most of the comments on the word are, in my view, egregious trifling. Because of the angels. Some have explained this of good angels who were supposed to be present in their assem blies; (see Doddridge;) others refer it to evil angels; and others to messengers or spies who, it has been supposed, were present in their public

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