Jamieson, Fausset & Brown

Are we trying to provoke the Lord to jealousy? Are we stronger than He?

“Do we provoke the Lord to jealousy?--by dividing our fellowship between Him and idols (Eze 20:39). Is it our wish to provoke Him to assert His power? De 32:21 is before the apostle's mind [ALFORD], (Ex 20:5).”

“Everything is permissible,” but not everything is beneficial. “Everything is permissible,” but not everything is edifying.

“All things are lawful for me, &c.--Recurring to the Corinthian plea (1Co 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me." edify not--tend not to build up the spiritual temple, the Church, in faith and love.”

the other one’s conscience, I mean, not your own. For why should my freedom be determined by someone else’s conscience?

“The Greek terms for "the other" and "another" are distinct. "The other" is the one with whom Paul's and his Corinthian converts' concern is; "another" is any other with whom he and they have no concern.”

Do not become a stumbling block, whether to Jews or Greeks or the church of God—

“Give none offence--in things indifferent (1Co 8:13; 2Co 6:3); for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offense may be the result (1Co 1:23).”

Every man who prays or prophesies with his head covered dishonors his head.

“Why, then, ought not man to wear the covering in token of his subjection to Christ, as the woman wears it in token of her subjection to man?”

If a woman does not cover her head, she should have her hair cut off.

“A woman would not like to be "shorn" or (what is worse) "shaven"; but if she chooses to be uncovered (unveiled) in front, let her be so also behind, that is, "shorn." a shame--an unbecoming thing (compare 1Co 11:13-15).”

A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.

“"Express image," Greek, "the impress." The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Creed]. woman . . . glory of . . .”

For man did not come from woman, but woman from man.

“The woman was made by God mediately through the man, who was, as it were, a veil or medium placed between her and God, and therefore, should wear the veil or head-covering in public worship, in acknowledgement of this subordination to man in the order…”

Neither was man created for woman, but woman for man.

“Just as the Church, the bride, is made for Christ; and yet in both the natural and the spiritual creations, the bride, while made for the bridegroom, in fulfilling that end, attains her own true "glory," and brings "shame" and "dishonor" on herself by any…”

In the Lord, however, woman is not independent of man, nor is man independent of woman.

“Yet neither sex is insulated and independent of the other in the Christian life [ALFORD]. The one needs the other in the sexual relation; and in respect to Christ ("in the Lord"), the man and the woman together (for neither can be dispensed with) realize…”

Doesn’t nature itself teach you that if a man has long hair, it is a disgrace to him,

“The fact that nature has provided woman, and not man, with long hair, proves that man was designed to be uncovered, and woman covered. The Nazarite, however, wore long hair lawfully, as being part of a vow sanctioned by God (Nu 6:5).”

If anyone is inclined to dispute this, we have no other practice, nor do the churches of God.

“The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we--us" (1Co 4:9, 10). no such custom--as that of women praying uncovered.”

In the following instructions I have no praise to offer, because your gatherings do more harm than good.

“I declare--rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)." that--inasmuch as; in that you, &c.”

Now then, when you come together, it is not the Lord’s Supper you eat.

“When . . . therefore--Resuming the thread of discourse from 1Co 11:18. this is not to--rather, "there is no such thing as eating the LORD'S Supper"; it is not possible where each is greedily intent only on devouring "HIS OWN supper," and some are excluded…”

In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance…

“Paul twice records it (1Co 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, 3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.”

Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.

“Therefore, in the end of the verse, he says, not "body or blood," but "body and blood." Any who takes the bread without the wine, or the wine without the bread, "unworthily" communicates, and so "is guilty of Christ's body and blood"; for he disobeys…”

For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself.

“The right translation is "judgment." The judgment is described (1Co 11:30-32) as temporal. not discerning--not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body.”

You know that when you were pagans, you were influenced and led astray to mute idols.

“This gives the reason why the Corinthians needed instruction as to spiritual gifts, namely, their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the dumb.”

Therefore I inform you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the…

“The spiritual man feels Him to be the Source of all blessings (Eph 1:3) and to be severed from Him is to be accursed (Ro 9:3). Lord--acknowledging himself as His servant (Isa 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name JEHOVAH.”

To one there is given through the Spirit the message of wisdom, to another the message of knowledge by the same Spirit, to another faith by the same Spirit, to…

“Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1Co 15:39-41).”

to another faith by the same Spirit, to another gifts of healing by that one Spirit,

“But the objects of faith differ respectively. Hence, we see, saving faith does not save by its instrinsic merit, but by the merits of Him who is the object of it.”

All these are the work of one and the same Spirit, who apportions them to each one as He determines.

“As the many members of the body compose an organic whole and none can be dispensed with as needless, so those variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit.”

For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.

“There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in the beginning of the verse.”

Love is patient, love is kind. It does not envy, it does not boast, it is not proud.

“Extending good to others. Compare with love's features here those of the "wisdom from above" (Jas 3:17). envieth--The Greek includes also jealousy.”

It bears all things, believes all things, hopes all things, endures all things.

“Compare Jas 3:17, "easy to be entreated"; Greek, "easily persuaded." hopeth--what is good of another, even when others have ceased to hope. endureth--persecutions in a patient and loving spirit.”