2 Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Now I praise you He passes on now to another subject-to instruct the Corinthians, what decorum ought to be observed in the sacred assemblies. For as a man's dress or gesture has in some cases the effect of disfiguring, and in others of adorning him, so all actions are set off to advantage by decorum, and are vitiated by the want of it. Much, therefore, depends upon decorum (to prepon,) [1] and that not merely for securing for our actions gracefulness and beauty, but also to accustom our minds to propriety. While this is true in a general way as to everything, it holds especially as to sacred things; [2] for what contempt, and, eventually, what barbarism will be incurred, if we do not preserve dignity in the Church, by conducting ourselves honorably and becomingly? Hence he prescribes some things that are connected with public order, by which sacred assemblies are rendered honorable. But in order to prepare them the more for obedience, he commends, in the outset, their obedience in the past, inasmuch as they observed his ordinances; for inasmuch as he had begotten that Church to the Lord, (1-Corinthians 4:15,) he had delivered to them a certain system, by which it was to be governed. By retaining this, the Corinthians gave reason to hope, that they would also in future be docile. It is surprising, however, that, while he now bestows upon them this commendation, he had previously blamed them for many things. Nay more, if we consider the state of the Church, such as has been previously described, they were far from deserving this praise. I answer, that there were some that were infected with those vices which he had previously reproved, and indeed, some with one, others with another; but, in the meantime, the form which he had prescribed to them had been retained by the entire body. For there is nothing of inconsistency in saying, that very many sins, and of various kinds, prevail among a particular people -- some cheating, others plundering -- some envying, others quarrelling, and another class guilty of fornication -- while, at the same time, in respect of the public form of the Church, the institutions of Christ and his Apostles are maintained. This will appear more clearly when we come to see what Paul means by paradoseis; (traditions;) [3] and independently of this, it is necessary to speak of this word, for the purpose of replying to Papists, who arm themselves with this passage for the purpose of defending their traditions. It is a common maxim among them, that the doctrine of the Apostles consists partly of writings and partly of traditions. Under this second department they include not merely certain foolish superstitions, and puerile ceremonies, with which they are stuffed, but also all kinds of gross abomination, directly contrary to the plain word of God, and their tyrannical laws, which are mere torments to men's consciences. In this way there is nothing that is so foolish, nothing so absurd -- in fine, nothing so monstrous, as not to have shelter under this pretext, and to be painted over with this varnish. As Paul, therefore, makes mention here of traditions, they seize, as they are accustomed to do, upon this little word, with the view of making Paul the author of all those abominations, which we set aside by plain declaration of Scripture. I do not deny, that there were certain traditions [4] of the Apostles that were not committed to writing, but I do not admit that they were parts of doctrine, or related to things necessary for salvation. What then? They were connected with order and government. For we know that every Church has liberty to frame for itself a form of government that is suitable and profitable for it, because the Lord has not prescribed anything definite. Thus Paul, the first founder of the Corinthian Church, had also framed for its regulation pious and seemly enactments -- that all things might be done decently and in order, as he afterwards enjoins. (1-Corinthians 14:40.) But what has this to do with those silly trifles of ceremonies, which are to be seen in Popery? [5] What has it to do with a worse than Jewish superstition? What has it to do with a tyranny worthy of Phalaris, [6] by which they torture miserable consciences? What has it to do with so many monstrous rites of idolatry? For the foundation of all right enactment was this: to observe the moderation that Paul made use of -- not to compel persons to follow their enactments, [7] while, in the meantime, contriving everything that might strike their fancy, but to require that they should be imitated, in so far as they are imitators of Christ But now, after having had the audacity to criticize everything agreeably to their own humor, to demand obedience from all is exceedingly absurd. Farther, we must know that Paul commends their obedience in the past, in order that he may render them docile also for the time to come.
1 - To prepon, may be defined to be the union of propriety and grace. Prepon and kalon being used among the Greeks and among the Romans, pulchrum and decorum, as synonymous terms. See Cic. de Off., 1, 27. -- Ed
2 - "Es choses qui concement le seruice de Dieu;" -- "In things that concern the service of God."
3 - "Traditions ou ordonnances;" -- "Traditions or ordinances."
4 - "Quelques ordonnances;" -- "Certain enactments."
5 - "Les sottes ceremonies et badinages, qu'on voit auiourd'huy en la Papaute;" -- "The silly ceremonies and fooleries that are to be seen in Popery at this day."
6 - "Ceste tyrannic plus que barbare;" -- "That worse than barbarous cruelty." Phalaris, the tyrant of Agrigentum in Sicily, was infamous for his cruelty. Cicero on more than one occasion employs the term Phalarismus to denote excessive cruelty. See Cic. Att. 7. 12, and Fam. 7. 11. -- Ed.
7 - "Leurs arrests et determinations" -- "Their decrees and determinations."
Now I praise you, brethren - Paul always chose to commend Christians when it could be done, and never seemed to suppose that such praise would be injurious to them. See the note at 1-Corinthians 1:4-5. On this occasion he was the more ready to praise them as far as it could be done, because there were some things in regard to them in which he would have occasion to reprove them.
That ye remember me in all things - That you are disposed to regard my authority and seek my direction in all matters pertaining to the good order of the church. There can be little doubt that they had consulted him in their letter (1-Corinthians 7:1) 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 anything in public. The question seems to have been, whether, since she was inspired, it was proper for her to retain the marks ef 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 people. 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" (τὰς παραδώσεις tas paradōseis). The word does not refer to anything 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 (παραδίδωμι paradidōmi); that is, 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.
That ye remember me in all things - It appears that the apostle had previously given them a variety of directions relative to the matters mentioned here; that some had paid strict attention to them, and that others had not; and that contentions and divisions were the consequences, which he here reproves and endeavors to rectify. While Paul and Apollos had preached among them, they had undoubtedly prescribed every thing that was necessary to be observed in the Christian worship: but it is likely that those who joined in idol festivals wished also to introduce something relative to the mode of conducting the idol worship into the Christian assembly, which they might think was an improvement on the apostle's plan.
(1) Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you.
(1) The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, that is of the comely apparel of men and women, of the order of the Lord's supper, and of the right use of spiritual gifts. But going about to reprehend certain things, he begins nonetheless with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called cannons.
Now I praise you, brethren,.... The apostle prefaces what he had to say by way of commendation of them; though some think that this is said in an ironical way, because there are many things both in this chapter, and in the following part of this epistle, delivered in a way of reproof; but whoever considers the change of style in 1-Corinthians 11:17 will easily see, that this must be spoken seriously here, and is designed to raise the attention to what he was about to say, and to prepare their minds to receive, and take in good part, what he should say by way of rebuke; who could not well be angry when he praised them for what was praiseworthy in them, and reproved them for that which was blamable. The things he commends them for are as follow,
that ye remember me in all things; that is, either that they were mindful of him, though at a distance from them, and had such a veneration for him, and paid such respect to him, and to his judgment, as to write to him to have his sense about any point of doctrine, or case of conscience which had any difficulty in them; or that they bore in memory the doctrines of the Gospel which he had delivered among them; see 1-Corinthians 15:2 The Arabic version reads, "that ye remember my sayings and deeds"; the doctrines he preached among them, and the examples he set them:
and keep the ordinances, as I delivered them to you; meaning, among the rest, if not principally, baptism and the Lord's supper, which he received from Christ, and delivered unto them; see 1-Corinthians 11:23 and which they, at least many of them, kept and observed in the faith of Christ, from a principle of love to him, and with a view to his glory, and that as to the form and manner in which they were delivered to them by the apostle, agreeably to the mind of Christ; but was the apostle alive now, would, or could he praise the generality of those that are called Christians on this account? no; neither of these ordinances in common are kept as they were delivered: as to baptism, it is not attended to either as to subject or mode, both are altered, and are different from the original institution; and the Lord's supper is prostituted to the vilest of men; and, what is "monstrum horrendum", is made a test and qualification for employment in civil and military offices under the government.
Here begin particulars respecting the public assemblies, 1-Corinthians 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 habit, avoid every thing that may dishonour Christ. The woman was made subject to man, because made for his help and comfort. And she should do nothing, in Christian assemblies, which 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 while in 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 usage 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 wherever these are not against the great principles of truth and holiness; affected singularities receive no countenance from any thing in the Bible.
Here the chapter ought to begin.
ye remember me in all things--in your general practice, though in the particular instances which follow ye fail.
ordinances--Greek, "traditions," that is, apostolic directions given by word of mouth or in writing (1-Corinthians 11:23; 1-Corinthians 15:3; 2-Thessalonians 2:15). The reference here is mainly to ceremonies: for in 1-Corinthians 11:23, as to the LORD'S SUPPER, which is not a mere ceremony, he says, not merely, "I delivered unto you," but also, "I received of the Lord"; here he says only, "I delivered to you." Romanists argue hence for oral traditions. But the difficulty is to know what is a genuine apostolic tradition intended for all ages. Any that can be proved to be such ought to be observed; any that cannot, ought to be rejected (Revelation 22:18). Those preserved in the written word alone can be proved to be such.
I praise you - The greater part of you.
*More commentary available at chapter level.