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Michael S. Horton
John Nelson Darby
H.J. Vine
St. John Chrysostom
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- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
There must be also heresies - Αἱρεσεις· Not a common consent of the members of the Church, either in the doctrines of the Gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion led to a difference in their religious practice, and thus the Church of God, that should have been one body, was split into sects and parties. The divisions and the heresies sprung out of each other. I have spoken largely on the word heresy in Act 5:17 (note), to which place I beg leave to refer the reader.
Jamieson-Fausset-Brown Bible Commentary
heresies--Not merely "schisms" or "divisions" (Co1 11:18), which are "recent dissensions of the congregation through differences of opinion" [AUGUSTINE, Con. Crescon. Don. 2.7, quoted by TRENCH, Greek Synonyms of the New Testament], but also "heresies," that is, "schisms which have now become inveterate"; "Sects" [CAMPBELL, vol. 2, pp. 126, 127]: so Act 5:17; Act 15:5 translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words (Mat 18:7; Mat 24:10, Mat 24:12; Luk 17:1) foresees "there must be (come) also" matured separations, and established parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of both the godly and the ungodly, and to the discipline of the former for glory. "Heresies" had not yet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms. ST. AUGUSTINE'S rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in all things, charity." that . . . approved may be made manifest--through the disapproved (reprobates) becoming manifested (Luk 2:35; Jo1 2:19).
John Gill Bible Commentary
When ye come together therefore into one place,.... Though does not signify so much the unity of the place, as of the persons meeting together, and their conjunction; so the phrase is used by the Septuagint, in Deu 25:11, yet it supposes a place where the church were wont to assemble for divine worship; this is not to eat the Lord's supper: their view in coming together was not so much to celebrate the supper of the Lord, as to partake of their own supper, which was either the paschal supper, or something like it; which many of them "judaizing" observed before the Lord's supper, in imitation of Christ, as they pretended, who first ate the passover, and then instituted the supper. Now there being a great deal of good eating and drinking in this ante-supper, many of them came together for no other end but to partake of that, at least this was their chief view, and not the Lord's supper; or when they did meet together on this account, it was in such an irregular and disorderly manner, and they confounded these suppers together, and behaved so ill at them, and ate the Lord's supper so unworthily, that it could not be rightly called eating of it; or when they had eaten their ante-supper in such an indecent way, neither staying for one another, nor keeping within the bounds of temperance and sobriety; at least having indulged their carnal appetites to such a degree, and raised themselves to such a pitch of gaiety and cheerfulness; it was not fit for them to eat the Lord's supper, to go from such a full meal to the table of the Lord. This was called the Lord's supper, because he was the author of it; and he is the subject of it; and for him, the remembrance of him, it is appointed, kept up, and continued. The Syriac version understands it of the Lord's day, and reads it thus, "when therefore ye meet together, not as is fit for", or becomes, , "the day of our Lord, do ye eat and drink".
Tyndale Open Study Notes
11:19 As translated, this ironic expression rebukes the Corinthian Christians’ claims to superiority based on distinctions among them. Alternatively, Paul might be saying that though their divisiveness is clearly wrong, it will have the positive result of making clear who among them is truly faithful.
Sharing in the Lord’s Supper
18First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it.19And indeed, there must be differences among you to show which of you are approved.
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All About Heresy
By Michael S. Horton1GEN 3:15MAT 22:29LUK 24:27JHN 5:39ACT 7:51ACT 8:261CO 11:19GAL 5:20COL 1:152TI 3:162PE 3:16Michael S. Horton delves into the concept of heresy, tracing it back to the rejection of the Messiah by the nation of Israel and the importance of understanding the Old Testament in light of Jesus Christ. He highlights the dangers of heresy-hunting throughout Christian history and emphasizes the need for Christians to recognize and uphold fundamental doctrines of the faith. Horton explores the origins of heresy from Adam and Eve's rebellion to the early Church Fathers' battles against Gnostic, Arian, and Pelagian heresies, pointing out the significance of creeds, confessions, and catechisms in safeguarding the truth of Scripture.
The Presence of the Lord With His People, and Its Effect
By J.B. Stoney0JDG 16:21PSA 25:14EZK 14:4HOS 4:17HAB 1:13MAT 28:20JHN 4:391CO 1:231CO 11:19J.B. Stoney preaches about the presence of the Lord with His people, emphasizing that His presence is often revealed through the exposure of hidden sins and the purification of His church. When God is near, He exposes unconfessed iniquity and calls for repentance, both in individuals and in the assembly. The Lord's presence brings about a separation of the faithful from the lukewarm and worldly, leading to a clearer acknowledgment of His truth and the removal of hindrances to genuine revival.
A Letter on Separation
By John Nelson Darby0Church UnitySeparationMAT 18:20ROM 16:171CO 11:192CO 6:14GAL 1:6EPH 4:31TH 5:21HEB 10:251JN 2:19REV 18:4John Nelson Darby emphasizes the critical nature of separation within the church, arguing that leaving an assembly that falsely claims to represent the church is necessary to maintain the truth of God's testimony. He warns against the dangers of remaining in a body that does not reflect the Spirit of God, as it can lead to a loss of blessing and spiritual integrity. Darby acknowledges the complexity of situations where evil persists within a church, stressing that true unity must not be a cover for wrongdoing. He concludes that while separation may be painful, it is sometimes essential for spiritual health and obedience to God. Ultimately, he encourages prayer for those who remain in such assemblies, hoping for their restoration through God's grace.
Divisions: Are They Justifiable?
By H.J. Vine01CO 11:19H.J. Vine preaches about the importance of being 'in Christ,' emphasizing how the surpassing power and love of God brings believers closer to Him through His blood, leading to unity among the saints and a rejection of divisions and party spirit. The Scripture in 1 Corinthians 11:19 does not justify division but rather highlights that divisions among believers reveal a wrong state and the need for the approved to stand out by holding firmly to the one Head, Jesus Christ, and refusing divisions. The approved saints, separated from unrighteousness to the Lord, will cleave to Him, recognizing that all saints belong to Christ and that spiritual gifts are given for the edification of all believers, not for the promotion of parties or sects.
Homily 46 on the Acts of the Apostles
By St. John Chrysostom0MAT 5:16ACT 21:201CO 11:192CO 8:21GAL 1:10GAL 2:11John Chrysostom preaches on Paul's actions in Acts 21, highlighting his humility and willingness to accommodate Jewish customs to avoid unnecessary offense. Paul's actions demonstrate the importance of considering others' sensitivities without compromising core beliefs. Despite facing false accusations and threats, Paul remains steadfast in his faith and mission, showing resilience in the face of adversity. Chrysostom emphasizes the need to prioritize God's approval over human opinions and to navigate situations with wisdom and discernment to avoid causing unnecessary stumbling blocks. The sermon underscores the balance between accommodating others for the sake of peace and standing firm in one's convictions for the sake of truth.
Exposition on Psalm 55
By St. Augustine0PSA 55:13JER 17:11MAT 15:14ROM 1:241CO 11:192TI 3:92TI 3:13St. Augustine preaches about the division caused by those who separate themselves from unity, leading to spiritual deaths and deceitfulness. He emphasizes the importance of casting our cares upon the Lord, who will nourish and redeem us in peace. The hardness of God's discourses is softened above oil, becoming darts aimed at the hearts of men. Those who rely on human leaders and pollute God's Testament will be humbled by Him. The men of bloods and deceitfulness, who do not make progress for long, shall not halve their days, while those who hope in the Lord will reach eternal day.
1 Corinthians 11:17
By St. John Chrysostom01CO 11:19John Chrysostom preaches about the importance of partaking in the Lord's Supper with reverence and love, highlighting the significance of unity, humility, and compassion among believers. He addresses the Corinthians' misconduct during communal meals, emphasizing the need to care for the poor and not bring shame to the Church through divisions and neglect. Chrysostom connects the present actions of the congregation to the Last Supper, urging them to remember Christ's sacrifice and to approach the Eucharist with a pure heart and mindful of their fellow brothers and sisters in Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
There must be also heresies - Αἱρεσεις· Not a common consent of the members of the Church, either in the doctrines of the Gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion led to a difference in their religious practice, and thus the Church of God, that should have been one body, was split into sects and parties. The divisions and the heresies sprung out of each other. I have spoken largely on the word heresy in Act 5:17 (note), to which place I beg leave to refer the reader.
Jamieson-Fausset-Brown Bible Commentary
heresies--Not merely "schisms" or "divisions" (Co1 11:18), which are "recent dissensions of the congregation through differences of opinion" [AUGUSTINE, Con. Crescon. Don. 2.7, quoted by TRENCH, Greek Synonyms of the New Testament], but also "heresies," that is, "schisms which have now become inveterate"; "Sects" [CAMPBELL, vol. 2, pp. 126, 127]: so Act 5:17; Act 15:5 translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words (Mat 18:7; Mat 24:10, Mat 24:12; Luk 17:1) foresees "there must be (come) also" matured separations, and established parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of both the godly and the ungodly, and to the discipline of the former for glory. "Heresies" had not yet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms. ST. AUGUSTINE'S rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in all things, charity." that . . . approved may be made manifest--through the disapproved (reprobates) becoming manifested (Luk 2:35; Jo1 2:19).
John Gill Bible Commentary
When ye come together therefore into one place,.... Though does not signify so much the unity of the place, as of the persons meeting together, and their conjunction; so the phrase is used by the Septuagint, in Deu 25:11, yet it supposes a place where the church were wont to assemble for divine worship; this is not to eat the Lord's supper: their view in coming together was not so much to celebrate the supper of the Lord, as to partake of their own supper, which was either the paschal supper, or something like it; which many of them "judaizing" observed before the Lord's supper, in imitation of Christ, as they pretended, who first ate the passover, and then instituted the supper. Now there being a great deal of good eating and drinking in this ante-supper, many of them came together for no other end but to partake of that, at least this was their chief view, and not the Lord's supper; or when they did meet together on this account, it was in such an irregular and disorderly manner, and they confounded these suppers together, and behaved so ill at them, and ate the Lord's supper so unworthily, that it could not be rightly called eating of it; or when they had eaten their ante-supper in such an indecent way, neither staying for one another, nor keeping within the bounds of temperance and sobriety; at least having indulged their carnal appetites to such a degree, and raised themselves to such a pitch of gaiety and cheerfulness; it was not fit for them to eat the Lord's supper, to go from such a full meal to the table of the Lord. This was called the Lord's supper, because he was the author of it; and he is the subject of it; and for him, the remembrance of him, it is appointed, kept up, and continued. The Syriac version understands it of the Lord's day, and reads it thus, "when therefore ye meet together, not as is fit for", or becomes, , "the day of our Lord, do ye eat and drink".
Tyndale Open Study Notes
11:19 As translated, this ironic expression rebukes the Corinthian Christians’ claims to superiority based on distinctions among them. Alternatively, Paul might be saying that though their divisiveness is clearly wrong, it will have the positive result of making clear who among them is truly faithful.