1 Corinthians 11:2Meaning & Commentary from the Church Fathers

When the sin is beyond doubt, he rebukes and reproaches strongly. When the sin is doubtful, he first proves it and then rebukes. When speaking of an undoubted sin, he shows its gravity. When speaking of a doubtful one, he proves its actual sinfulness.

Thus fornication is without any doubt a sin. Therefore he had no need to prove that it is a sin, but showed its gravity by comparison.

To go to law before unbelievers was a sin, though not so grave. Therefore he places that sin among others and proves its sinfulness.

The eating of idol sacrifices, though it was subject to doubt with regard to its sinfulness, was a very great evil. Therefore he proves that it is a sin and explains its gravity.

By acting in this way, he not only turns them away from sins, but also persuades them to the opposite. Thus he says that one must not only refrain from fornication, but also carefully preserve holiness.

"Therefore glorify God," he adds, "in your body and in your spirit" (1 Cor 6:20).

Likewise, after saying that one must not be wise with worldly wisdom, he is not satisfied with this, but commands one to become foolish.

When exhorting them not to go to law before outsiders or to cause wrongs, he then forbids lawsuits altogether. He advises them not only not to wrong others, but even to suffer wrong.

When discussing idol sacrifices, he says that one must abstain not only from what is forbidden, but even from what is permitted when scandal arises from it.

One must not scandalize not only the brethren, but also pagans and Jews. "Give no offense," he says, "either to Jews or to Greeks or to the Church of God" (1 Cor 10:32).

Having thus completely finished his discourse on all this, he then passes to another sin. What sin was this?

Women prayed and prophesied with uncovered and bare heads, for at that time women also prophesied. Men, like those engaged in philosophy, let their hair grow long and covered their heads when they prayed and prophesied.

In both respects they were following a pagan custom. While he was among the Corinthians, the Apostle had already given them instruction concerning this matter.

But since perhaps some obeyed him and others proved disobedient, he again, through the epistle, like a wise physician, corrects the sin with abundant speech.

That he had personally given them instruction about this is clear from the beginning of his discourse. Why, indeed, having said nothing about this earlier in the epistle, and while discussing other sins, does he suddenly say:

"I praise you, brethren, that you remember me in all things and hold the traditions just as I delivered them to you"?

Plainly, some had obeyed him, and he praises them. Others had proved disobedient, and he corrects them with the following words: "But if anyone seems to be contentious, we have no such custom" (1 Cor 11:16).

If he had reproached all, both the obedient and the disobedient, he would have stirred indignation in the former and increased negligence in the latter.

But now, by praising and approving the one group, and reproaching the other, he encourages the former and brings the latter to shame.

Reproach can move a man even by itself, but it has still greater power when joined with praise for those who act rightly.

Therefore he begins not with reproaches, but with praises, and indeed with great praises. He says, "I praise you, that you remember me in all things."

This is Paul's usual way. For small virtues he gives great praises. He does this not from flattery. Far from it. Could one use flattery who sought neither money, nor glory, nor anything of the kind?

Rather, in everything he has their salvation in view. Therefore he intensifies the praise: "I praise you, brethren," he says, "that you remember me in all things."

What does "all things" mean? He was speaking only about not growing long hair and not leaving the head uncovered. Yet, as I said, he intensifies the praise in order to make them more zealous.

He says, "that you remember me in all things, and hold the traditions just as I delivered them to you."

Consequently, he had already taught them many things unwritten, as he indicates in many other places also. Previously he had only left them the tradition. Now he adds the reason as well.

In this way he strengthens those who obey and casts down the pride of the disobedient. He does not say, "You obeyed, but others did not obey."

Without expressing it directly, he hints at this in the further exposition of his instruction: "But I want you to know that the head of every man is Christ, the head of the woman is the man, and the head of Christ is God" (1 Cor 11:3).

Although only one matter was in view, that men should not cover the head, he says, "you remember all that is mine." For it is his constant custom wisely to praise those whom praise could encourage toward greater perfection.

"And you keep the traditions as I delivered them to you." From this it is clear that both Paul and the other Apostles taught many things without writing.

As blessed Theodoret observes, Christ "spoke in one way with the Jews and in another with the Apostles. He set one thing before the perfect, and another before the imperfect." So also, like his heavenly Teacher, the Apostle Paul guided his flock.

Many listened to him attentively, carried out his instructions precisely, and generally remembered firmly what he had taught them by example and instruction. This gave him occasion to praise them.

Yet not all, and not in everything, knew how to express common Christian views in the private actions of daily life, or even in purely Christian institutions. Therefore, after gently giving praise to the upright, the Apostle soon turns at length to rebuke those who violated various orders.

These concerned the covering of the head and proper conduct at the agape meal.

Therefore he speaks as if to say: What I established among you, you observe well in every way. But disorders have appeared among you in other respects. I write to you about them and give new regulations, so that you may be corrected.

I do this in full hope that you will also preserve and keep all this blamelessly. Or this may be understood in another way. The Corinthian Church, in its majority, was upright in everything and acted as he commanded.

Deviations occurred only in certain cases and appeared in certain persons. In that case, praise of the majority is the best inducement for the minority to become zealous for their own correction.

Chrysostom understands the matter in this way: "Having praised the upright and rebuked the disorderly, the Apostle encourages the former and brings the latter to shame. Rebuke can move a person even by itself, but it has still greater power when joined with praise of the upright.

Therefore he begins not with reproaches, but with praises, and with great praises. He says, 'I praise you, that you remember all that is mine.' Paul usually acts in this way. For small virtues he gives great praise.

He does this not from flattery. May it not be so. Could one who sought neither money, nor glory, nor anything of the kind use flattery? Rather, in everything he had their salvation in view.

'And as I delivered them to you, you keep the traditions.' Therefore, even before this he had taught them many things unwritten, as he also says in many other places. But before, he only left them traditions. Now he adds the reason as well.

In this way he strengthens the obedient still more and casts down the pride of the disobedient. He does not say, 'I praise you because you obeyed, while others disobeyed.' Without saying this plainly, he hints at it in the continuation of his instruction."