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1 Corinthians 11:1
Verse
Context
Roles in Worship
1You are to imitate me, just as I imitate Christ.
Sermons
Paul Washer
Hans R. Waldvogel
Art KatzArt Katz
K.P. Yohannan
Denny KenastonSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
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Adam Clarke Bible Commentary
Be ye followers of me - This verse certainly belongs to the preceding chapter, and is here out of all proper place and connection.
John Gill Bible Commentary
Be ye followers of me, even as I also am of Christ. &c. These words more properly close the preceding chapter, than begin a new one, and refer to the rules therein laid down, and which the apostle would have the Corinthians follow him in, as he did Christ: that as he sought, both in private and public, and more especially in his ministerial service, to do all things to the glory of God, and not for his own popular applause, in which he imitated Christ, who sought not his own glory, but the glory of him that sent him; so he would have them do all they did in the name of Christ, and to the glory of God by him: and that as he studied to exercise a conscience void of offence to God and man, in doing which he was a follower of Christ, who was holy in his nature, and harmless and inoffensive in his conversation; so he was desirous that they should likewise be blameless, harmless, and without offence until the day of Christ: and that whereas he endeavoured to please men in all things lawful and indifferent, wherein he copied after Christ, who by his affable and courteous behaviour, and humble deportment, sought to please and gratify all with whom he conversed; so he would have them not to mind high things, but condescend to men of low estates, and become all things to all, that they might gain some as he did: and once more, that as he sought not his own pleasure and advantage, but the salvation of others, in imitation of Christ, who pleased not himself, but took upon him, and bore cheerfully, the reproaches of men, that he might procure good for them; so the apostle suggests, that it would be right in them not to seek to have their own wills in every thing, but rather to please their neighbour for good to edification. Be ye followers of me, even as I also am of Christ. &c. These words more properly close the preceding chapter, than begin a new one, and refer to the rules therein laid down, and which the apostle would have the Corinthians follow him in, as he did Christ: that as he sought, both in private and public, and more especially in his ministerial service, to do all things to the glory of God, and not for his own popular applause, in which he imitated Christ, who sought not his own glory, but the glory of him that sent him; so he would have them do all they did in the name of Christ, and to the glory of God by him: and that as he studied to exercise a conscience void of offence to God and man, in doing which he was a follower of Christ, who was holy in his nature, and harmless and inoffensive in his conversation; so he was desirous that they should likewise be blameless, harmless, and without offence until the day of Christ: and that whereas he endeavoured to please men in all things lawful and indifferent, wherein he copied after Christ, who by his affable and courteous behaviour, and humble deportment, sought to please and gratify all with whom he conversed; so he would have them not to mind high things, but condescend to men of low estates, and become all things to all, that they might gain some as he did: and once more, that as he sought not his own pleasure and advantage, but the salvation of others, in imitation of Christ, who pleased not himself, but took upon him, and bore cheerfully, the reproaches of men, that he might procure good for them; so the apostle suggests, that it would be right in them not to seek to have their own wills in every thing, but rather to please their neighbour for good to edification. 1 Corinthians 11:2 co1 11:2 co1 11:2 co1 11:2Now 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 Co1 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 Co1 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 Co1 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.
Matthew Henry Bible Commentary
Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The first verse of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: Be ye followers of me, as I also am of Christ (Co1 11:1), fitly closes his argument; and the way of speaking in the next verse looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe, I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (Co1 11:2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated fRom. and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it. II. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: 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. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the tow sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, Co1 11:5. It is indeed an apostolical canon, that the women should keep silence in the churches (Co1 14:34; Ti1 2:12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, ch. 14. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done. III. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, Co1 11:4, Co1 11:5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand, IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (Co1 11:3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, Co1 11:3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (Co1 11:7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, Co1 11:8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen 24:65. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (Ti1 2:14), which increased her subjection to man, Gen 3:16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us. V. He thinks fit to guard his argument with a caution lest the inference be carried too far (Co1 11:11, Co1 11:12): Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Gen 2:18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Gen 2:24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (Co1 11:12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power. VI. He enforces his argument from the natural covering provided for the woman (Co1 11:13-15): "Judge in yourselves - consult your own reason, hearken to what nature suggests - is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency. VII. He sums up all by referring those who were contentious to the usages and customs of the churches, Co1 11:16. Custom is in a great measure the rule of decency. And the common practice of the churches is what would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
Tyndale Open Study Notes
11:1 imitate me: Cp. 4:16; Phil 3:17.
- Scripture
- Sermons
- Commentary
(Biblical Manhood) -Morning Brunch
By Paul Washer20K1:18:16ManhoodJDG 17:6ISA 1:4HOS 4:61CO 11:12CO 10:51TH 2:142TI 3:16In this sermon, the speaker emphasizes the importance of being a godly example to our children. He shares his desire for his son to see him on his knees, weeping with joy about Jesus Christ. The speaker highlights the responsibility parents have for their children's spiritual well-being, referencing 1 Corinthians 4:15-17 and Hosea 4-6. He urges parents to strive to know and live by the Scriptures, as every word they speak will be judged on the day of judgment. The speaker also addresses the reality of conflict and sin in families and emphasizes the need to submit our lives to God's revealed will.
Think Hard, Stay Humble: The Life of the Mind and the Peril of Pride
By Francis Chan7.9K1:07:52PrideMAT 5:4MAT 22:39MAT 28:191CO 11:11TH 5:11HEB 10:24HEB 13:7In this sermon, the speaker addresses the audience's awareness of the suffering and struggles faced by their brothers and sisters around the world. He emphasizes the importance of considering the needs of others, particularly those who are less fortunate and facing dire circumstances. The speaker urges the audience to examine their own lives and actions, questioning whether they are truly living in a way that reflects the love and teachings of Jesus. He highlights the significance of love and compassion for one another, as well as the motivation to learn and understand the word of God in order to effectively help and love others.
Following Jesus: The Straight Gate
By Hans R. Waldvogel3.7K23:43Following JesusPSA 119:9JHN 6:63JHN 14:3ACT 2:38ROM 8:141CO 11:1EPH 5:18In this sermon, the preacher emphasizes the importance of being a follower of Jesus Christ. He highlights that Jesus is the only way to the Father and without Him, no one can be reconciled to God. The preacher discusses how humanity has been seeking the way through various philosophies and fields of study, but ultimately, it is only through Jesus that salvation is found. He urges the listeners to examine their own faith and ensure that they are truly following Jesus, rather than relying on religious practices or the company of other believers. The sermon concludes with a reminder that the road to destruction is wide, but the way of life is narrow and requires repentance and surrender to God.
K-053 Come Up and Be There
By Art Katz3.0K1:21:24RaptureEXO 24:15ISA 29:13MAT 27:35ACT 17:281CO 11:1EPH 3:20In this sermon, the preacher reflects on the power and wealth of the world compared to the power and reality found in the Word of God. He shares a personal experience of a ten-day fast and twenty-four hours of prayer, emphasizing the importance of waiting upon the Lord. The preacher highlights the brevity of God's words in the New Testament, particularly in the crucifixion of Jesus, and emphasizes the inseparability of the man and his message in the Gospel. The sermon also references the story of Moses going up into the mountain of God and the manifestation of God's glory in the cloud.
The Law and the Commandments
By Art Katz2.7K54:13The LawPRO 23:26MAT 5:48MAT 6:33MAT 23:27ROM 10:191CO 11:1JAS 2:10In this sermon, the speaker emphasizes the importance of reconnecting with the authentic root of one's life in God before delivering a message. He compares this to athletes who warm up and prepare before a competition, highlighting the need for preparation and authenticity in preaching. The speaker warns against becoming professional and affected in one's delivery, urging pastors to remain natural and unaffected in their communication. He also criticizes the unreality and fantasy prevalent in both the world and the church, calling for a return to truth and a rejection of consumerism and entertainment.
(Pdf Book) Head Coverings
By K.P. Yohannan2.5K00:00EbooksObedience to GodAuthority1CO 11:1K.P. Yohannan emphasizes the significance of head coverings in worship, drawing from his childhood experiences and biblical teachings, particularly from 1 Corinthians 11. He explains that wearing a head covering is a symbol of authority and submission to God's order, reflecting the divine hierarchy established since creation. Yohannan cautions against allowing this practice to become a source of division within the church, urging believers to approach the topic with humility and a desire for unity. He highlights that obedience to God's commands, including the practice of head coverings, is essential for spiritual growth and reflects a heart aligned with God's will.
Biblical Principles on the Headship Veiling
By Denny Kenaston2.2K1:12:02Head Covering1CO 11:1In this sermon, Brother Denny discusses the importance of veiling and having long hair for women according to God's design. He emphasizes that even though societal norms may change, the principles of God's creation remain the same. He references Isaiah 47:1-2 to illustrate the shame that comes upon a woman when her locks are uncovered and her legs and thighs are exposed. Brother Denny urges women to embrace the principle of covering and not seek attention or draw the eyes of men towards them.
(Texas 2009) God Has Provided Something Better for Us
By Zac Poonen2.1K1:05:22New Covenant1CO 11:12CO 2:14PHP 4:4HEB 11:4HEB 11:7In this sermon, the speaker discusses the disappointment faced by Moses when he was unable to enter the land of Canaan due to losing his temper. The speaker emphasizes that when more is given to someone, more is required from them, using the example of Moses and the children of Israel. The speaker highlights the importance of how one lives their life outside of church, including their behavior at home and in the workplace. They also emphasize the significance of following the example of Jesus as a forerunner, rather than just following a set of laws. The sermon concludes with a reminder that it is not just about starting the Christian race well, but also about finishing well.
(True Faith and False) the Race of Faith
By Zac Poonen1.6K46:33EXO 19:20JHN 1:391CO 11:1HEB 11:40HEB 12:3In this sermon, the speaker emphasizes the importance of steady growth in the Christian life. He highlights the danger of pride and how it can lead to destruction, using the example of King Saul. The speaker also acknowledges that correct doctrine alone cannot save us, but rather it is a slow and steady progression towards becoming like Jesus. He encourages believers to strive for brokenness, humility, love, compassion, graciousness, and purity, as these are the qualities that reflect the character of Christ. The speaker also emphasizes the importance of following Jesus in evangelism, ministry, teaching, and shepherding, as Jesus himself was the greatest example in these areas.
Come Live Die
By George Verwer1.3K27:00Death To SelfMAT 6:33ROM 12:91CO 11:1HEB 5:121JN 1:51JN 2:1In this sermon, the preacher discusses the importance of hating sin and embracing goodness according to the teachings of the Bible. He highlights the moral confusion in society, citing examples of a murder being condemned while a person is killed for a pornographic film. The preacher emphasizes the urgency of spreading the gospel before it's too late. He also addresses the individual responsibility in following God's teachings, warning against pretension, neglect of discipline, and the danger of leading a double life. The sermon concludes with a personal anecdote about the impact of repentance and the need to be ready for the challenge of world mission.
When the Messenger and Message Become One
By Dennis Kinlaw1.2K56:58Messenger1CO 11:12CO 2:142CO 11:1In this sermon, the speaker focuses on a specific passage in the Bible, 2 Corinthians 2:14-3:6. He explains that this passage is the essence of what Paul wants to convey to the Corinthians. The speaker challenges the traditional interpretation of this passage, which suggests that believers march triumphantly through life in the train of the conquering Christ. Instead, he presents a historical context where a victorious general captures key figures alive to be a showpiece for him. The speaker then connects this concept to the apostles being put on display by God, highlighting their suffering and persecution for the sake of Christ.
(The Head Covering) 06 - When Is It to Be Worn?
By Tom Chaplin99156:46Authority in the ChurchHead CoveringsHead Covering1CO 11:1Tom Chaplin addresses the complexities surrounding the topic of head coverings in his sermon, emphasizing the need for a thorough understanding of when and why they should be worn. He explores the biblical context, particularly 1 Corinthians 11, and discusses the significance of head coverings as a symbol of respect for God's chain of command. Chaplin argues that the head covering should not only be worn during prayer and prophesying but should be a general practice in a woman's life to reflect her position in God's order. He acknowledges the various interpretations and challenges surrounding the passage, aiming to provide clarity and guidance for modern believers. Ultimately, he encourages a balanced approach to this topic, rooted in scripture and respectful of tradition.
Head-Coverings in Worship Part 3
By Milton Vincent88851:10Head Coverings1CO 11:1In this sermon, the speaker discusses the concept of nature as mentioned by Paul in the Bible. He clarifies that when Paul refers to nature, he is not talking about biology or the natural world, but rather the way God originally created men and women to be and behave. The speaker mentions that he has prepared a 20-page resource on the subject of head coverings, but only shares the first three pages during the sermon. He encourages the congregation to come back for future sermons on the topic and emphasizes the importance of studying the text of Scripture to understand and apply its teachings.
What Is a Headcovering?
By Dan Mast7531:06:451CO 11:1In this sermon, Brother Denny emphasizes the importance of focusing on the word of God and allowing it to guide and transform our lives. He highlights the humility and servant-heartedness of Jesus as an example for leaders to follow. The sermon also discusses the topic of covering the head, referencing 1 Corinthians 11:14-15, and explains that nature teaches that it is shameful for a man to have long hair but a glory for a woman to have long hair as a covering. Brother Denny encourages the listeners to reconsider and reevaluate this teaching, despite its rejection by the world and some churches, and to seek a proper understanding of God's perspective on the matter.
Bristol Conference 1975-01 gal.2:16 - Yet Not I
By Stan Ford71342:48MAT 27:22JHN 3:301CO 7:171CO 11:1GAL 2:20In this sermon, the speaker emphasizes the importance of imitating and following the example of Christ. He encourages the audience to look to the elders and leaders in their community who are living a life that reflects Christ. The speaker also highlights the concept of impartation, where the life of Christ is passed on to believers. He urges the audience to live their lives with the awareness of Christ's presence and to seek to protect and cultivate that presence. The sermon references the Bible verse 1 Corinthians 11:1 and emphasizes the need to imitate Christ and those who inspire us.
Find Heavenly Minded Role Models to Imitate by James Jennings
By James Malachi Jennings6851:02:571CO 11:11CO 15:33PHP 3:171TH 1:6HEB 6:12HEB 11:7JAS 4:4
This sermon emphasizes the importance of finding heavenly-minded role models to imitate, as Paul urges believers to follow his example and keep their eyes on those who walk according to godly examples. The warning is against imitating those who are enemies of the cross of Christ, characterized by their end in destruction, serving their own appetites, glorying in shameful things, and having minds set on earthly pursuits. The call is to imitate those whose citizenship is in heaven, eagerly awaiting the Savior's return for transformation.
Building the Body of Christ - 5 Doing a Greater Work Than Jesus Did
By Zac Poonen64455:31LUK 9:23JHN 14:121CO 11:11CO 12:27EPH 4:3
This sermon emphasizes the importance of following Jesus in His life rather than just His ministry, highlighting the need to imitate His character, such as never grumbling or complaining, and to focus on building unity in the body of Christ. It discusses how every Christian is called to take up their cross daily, die to themselves, and be filled with the Holy Spirit to contribute to the unity and growth of the church.
Pressing on to Perfection
By Zac Poonen6171:20:15PSA 95:6JHN 4:231CO 11:1PHP 3:15COL 3:16HEB 6:1
This sermon emphasizes the call to press on to perfection in our Christian walk, acknowledging that we are not perfect but striving towards maturity and being like Christ. It highlights the importance of continuous growth, setting higher standards, and being willing to follow the example of mature believers. The message encourages a focus on true worship, understanding the elements of prayer, praise, and thanksgiving in our worship to God.
5 - Philadelphians
By Ignatius of Antioch47809:48Audio Books1CO 1:101CO 10:171CO 11:11CO 11:181CO 11:25EPH 4:3EPH 5:1The sermon transcripts highlight the importance of unity and adherence to the teachings of Jesus Christ. The bishop is praised for his virtuous and calm temperament, which is seen as a reflection of his love for God and Jesus Christ. The transcripts emphasize the need to avoid division and false doctrines, and to follow the shepherd, who represents the unity of the church. The importance of the Eucharist is also emphasized as a symbol of unity and communion with Jesus Christ.
Being a Spiritual Father
By Phil Beach Jr.3137:25LeadershipSpiritual FatherhoodMentorship in FaithPRO 22:6MAT 28:19ACT 20:281CO 11:1EPH 6:41TI 4:122TI 2:2TIT 2:3HEB 13:71PE 5:2Phil Beach Jr. emphasizes the critical role of spiritual fathers and mothers in the church, urging the older generation to pour themselves into the younger generation. He highlights the importance of presenting Christ, the 'man in glory,' rather than mere religious teachings, and calls for a genuine encounter with Jesus to overcome self-centeredness. Beach Jr. stresses that without the proper transition of spiritual values from one generation to the next, the church risks losing its essence and purpose. He draws parallels with Paul's letters to Timothy, which serve as a model for passing the baton of faith and responsibility. The sermon concludes with a call to action for older believers to embody and demonstrate the teachings of Christ to guide the youth.
Follow Me Pt2
By Phil Beach Jr.2748:59Following ChristChristian LibertyRole Models in FaithISA 61:1ROM 8:21CO 3:11CO 4:161CO 8:11CO 9:191CO 10:311CO 11:12CO 3:17JAS 3:13Phil Beach Jr. emphasizes the call for Christians to live lives worthy of being role models, urging believers to reflect on whether their actions and decisions align with the teachings of Christ. He highlights the Apostle Paul's bold invitation to 'follow me' as a challenge for Christians to embody a life of heavenly wisdom, maturity, and love, rather than earthly wisdom and division. The sermon encourages self-examination regarding how one's life can influence others positively, particularly in areas such as wisdom, relationships, and Christian liberty. Ultimately, Beach Jr. calls for a commitment to live transparently and authentically as representatives of Christ, fostering unity and spiritual growth within the community.
Follow Me Pt1
By Phil Beach Jr.2745:15Following ChristLiving as an ExampleTransformation through ChristMAT 7:13MAT 7:21MAT 11:281CO 4:161CO 11:1PHP 3:17Phil Beach Jr. emphasizes the importance of living a life that reflects Christ, urging believers to consider whether they can confidently invite others to follow their example. He highlights that God's presence and grace are not merely for personal comfort but serve a greater purpose in transforming lives to be worthy examples of Christ. The sermon challenges listeners to examine their lives and ensure their actions align with their faith, as the ultimate goal is to be able to say, 'Follow me as I follow Christ.' Beach encourages believers to seek God's transformative power to overcome areas of shame and to live transparently in their faith.
Follow Me Pt3
By Phil Beach Jr.181:03:24Following ChristSelflessnessSpiritual MaturityMAT 6:21JHN 15:12ROM 12:11CO 4:161CO 11:1GAL 2:20EPH 4:1PHP 3:171PE 4:101JN 4:7Phil Beach Jr. emphasizes the importance of living a life that models Christ's character, urging Christians to reflect God's nature in their actions. He highlights the distinction between spiritual and carnal living, encouraging believers to pursue spiritual maturity by dying to self and serving others. Beach warns against the hypocrisy that arises when one's actions do not align with their faith, and he calls for a commitment to love and serve within the body of Christ. He stresses that true liberty in Christ is not a license to sin but a call to selflessness and love for others. Ultimately, he reminds the congregation that Christ's life within them is the source of their strength to live as worthy role models.
I Do Not Issue Orders to You, as if I Were Some Great Person
By Ignatius of Antioch0JHN 8:291CO 11:1PHP 3:121TH 1:31PE 4:8Ignatius of Antioch emphasizes the importance of humility and discipleship, acknowledging his own imperfections and encouraging fellow believers to run together in unity according to God's will. He urges them to imitate Christ and follow the example of Paul in living a life that pleases God, filled with faith, exhortation, patience, and long-suffering, all motivated by love that compels him to speak out for their benefit.
Looking Unto Jesus
By J.C. Ryle0Faith in ChristPractical ChristianityISA 53:6JHN 13:15ACT 1:11ROM 5:10ROM 8:341CO 11:1PHP 3:20HEB 7:25HEB 12:21JN 2:6J.C. Ryle emphasizes the importance of 'Looking Unto Jesus' as the foundation of a vibrant and practical Christianity. He argues that true faith must extend beyond mere Sunday observance and should permeate every aspect of daily life, providing strength, peace, and guidance through Christ's death, intercession, example, and anticipated return. Ryle highlights that a genuine relationship with Jesus is essential for overcoming life's challenges and achieving spiritual growth. He encourages believers to focus on Christ as their source of hope and to emulate His life as a model for their own. Ultimately, Ryle calls for a return to the simplicity and sincerity of early Christianity, centered on the person of Jesus.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Be ye followers of me - This verse certainly belongs to the preceding chapter, and is here out of all proper place and connection.
John Gill Bible Commentary
Be ye followers of me, even as I also am of Christ. &c. These words more properly close the preceding chapter, than begin a new one, and refer to the rules therein laid down, and which the apostle would have the Corinthians follow him in, as he did Christ: that as he sought, both in private and public, and more especially in his ministerial service, to do all things to the glory of God, and not for his own popular applause, in which he imitated Christ, who sought not his own glory, but the glory of him that sent him; so he would have them do all they did in the name of Christ, and to the glory of God by him: and that as he studied to exercise a conscience void of offence to God and man, in doing which he was a follower of Christ, who was holy in his nature, and harmless and inoffensive in his conversation; so he was desirous that they should likewise be blameless, harmless, and without offence until the day of Christ: and that whereas he endeavoured to please men in all things lawful and indifferent, wherein he copied after Christ, who by his affable and courteous behaviour, and humble deportment, sought to please and gratify all with whom he conversed; so he would have them not to mind high things, but condescend to men of low estates, and become all things to all, that they might gain some as he did: and once more, that as he sought not his own pleasure and advantage, but the salvation of others, in imitation of Christ, who pleased not himself, but took upon him, and bore cheerfully, the reproaches of men, that he might procure good for them; so the apostle suggests, that it would be right in them not to seek to have their own wills in every thing, but rather to please their neighbour for good to edification. Be ye followers of me, even as I also am of Christ. &c. These words more properly close the preceding chapter, than begin a new one, and refer to the rules therein laid down, and which the apostle would have the Corinthians follow him in, as he did Christ: that as he sought, both in private and public, and more especially in his ministerial service, to do all things to the glory of God, and not for his own popular applause, in which he imitated Christ, who sought not his own glory, but the glory of him that sent him; so he would have them do all they did in the name of Christ, and to the glory of God by him: and that as he studied to exercise a conscience void of offence to God and man, in doing which he was a follower of Christ, who was holy in his nature, and harmless and inoffensive in his conversation; so he was desirous that they should likewise be blameless, harmless, and without offence until the day of Christ: and that whereas he endeavoured to please men in all things lawful and indifferent, wherein he copied after Christ, who by his affable and courteous behaviour, and humble deportment, sought to please and gratify all with whom he conversed; so he would have them not to mind high things, but condescend to men of low estates, and become all things to all, that they might gain some as he did: and once more, that as he sought not his own pleasure and advantage, but the salvation of others, in imitation of Christ, who pleased not himself, but took upon him, and bore cheerfully, the reproaches of men, that he might procure good for them; so the apostle suggests, that it would be right in them not to seek to have their own wills in every thing, but rather to please their neighbour for good to edification. 1 Corinthians 11:2 co1 11:2 co1 11:2 co1 11:2Now 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 Co1 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 Co1 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 Co1 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.
Matthew Henry Bible Commentary
Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The first verse of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: Be ye followers of me, as I also am of Christ (Co1 11:1), fitly closes his argument; and the way of speaking in the next verse looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe, I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (Co1 11:2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated fRom. and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it. II. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: 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. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the tow sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, Co1 11:5. It is indeed an apostolical canon, that the women should keep silence in the churches (Co1 14:34; Ti1 2:12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, ch. 14. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done. III. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, Co1 11:4, Co1 11:5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand, IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (Co1 11:3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, Co1 11:3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (Co1 11:7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, Co1 11:8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen 24:65. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (Ti1 2:14), which increased her subjection to man, Gen 3:16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us. V. He thinks fit to guard his argument with a caution lest the inference be carried too far (Co1 11:11, Co1 11:12): Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Gen 2:18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Gen 2:24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (Co1 11:12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power. VI. He enforces his argument from the natural covering provided for the woman (Co1 11:13-15): "Judge in yourselves - consult your own reason, hearken to what nature suggests - is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency. VII. He sums up all by referring those who were contentious to the usages and customs of the churches, Co1 11:16. Custom is in a great measure the rule of decency. And the common practice of the churches is what would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
Tyndale Open Study Notes
11:1 imitate me: Cp. 4:16; Phil 3:17.