1 Corinthians11
King James Version · Public Domain
1Be ye followers of me, even as I also am of Christ.
2Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
3But 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.
4Every man praying or prophesying, having his head covered, dishonoureth his head.
5But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
6For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
7For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
8For the man is not of the woman; but the woman of the man.
9Neither was the man created for the woman; but the woman for the man.
10For this cause ought the woman to have power on her head because of the angels.
11Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
12For as the woman is of the man, even so is the man also by the woman; but all things of God.
13Judge in yourselves: is it comely that a woman pray unto God uncovered?
14Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
15But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
16But if any man seem to be contentious, we have no such custom, neither the churches of God.
17Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
18For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
19For there must be also heresies among you, that they which are approved may be made manifest among you.
20When ye come together therefore into one place, this is not to eat the Lord's supper.
21For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
22What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
23For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
26For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
27Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
28But let a man examine himself, and so let him eat of that bread, and drink of that cup.
29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
30For this cause many are weak and sickly among you, and many sleep.
31For if we would judge ourselves, we should not be judged.
32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
33Wherefore, my brethren, when ye come together to eat, tarry one for another.
34And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
Study Guide
Public-domain commentary and original-language notes for 1 Corinthians 11.
Chapter Summary
In this chapter: The apostle, after an exhortation to follow him, (1). corrects some abuses. (2–16). Also contentions, divisions, and disorderly celebrations of the Lord's supper. (17–22). He reminds them of the nature and design of its institution. (23–26). And directs how to attend upon it in a due manner. (27–34).
v1
The first verse of this chapter seems properly to be the close to the last. The apostle not only preached such doctrine as they ought to believe, but led such a life as they ought to live. Yet Christ being our perfect example, the actions and conduct of men, as related in the Scriptures, should be followed only so far as they are like to his.
vv2-16
Here begin particulars respecting the public assemblies, ch. 1Co 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.
vv17-22
The apostle rebukes the disorders in their partaking of the Lord's supper. The ordinances of Christ, if they do not make us better, will be apt to make us worse. If the use of them does not mend, it will harden. Upon coming together, they fell into divisions, schisms. Christians may separate from each other's communion, yet be charitable one towards another; they may continue in the same communion, yet be uncharitable. This last is schism, rather than the former. There is a careless and irregular eating of the Lord's supper, which adds to guilt. Many rich Corinthians seem to have acted very wrong at the Lord's table, or at the love-feasts, which took place at the same time as the supper. The rich despised the poor, and ate and drank up the provisions they brought, before the poor were allowed to partake; thus some wanted, while others had more than enough. What should have been a bond of mutual love and affection, was made an instrument of discord and disunion. We should be careful that nothing in our behaviour at the Lord's table, appears to make light of that sacred institution. The Lord's supper is not now made an occasion for gluttony or revelling, but is it not often made the support of self-righteous pride, or a cloak for hypocrisy? Let us never rest in the outward forms of worship; but look to our hearts.
Key Words
γίνομαι (gínomai): to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
μιμητής (mimētḗs): an imitator
μοῦ (moû): of me
καθώς (kathṓs): just (or inasmuch) as, that
κἀγώ (kagṓ): so also the dative case , and accusative case and (or also, even, etc.) I, (to) me
Χριστός (Christós): anointed, i.e. the Messiah, an epithet of Jesus
δέ (dé): but, and, etc.
ἐπαινέω (epainéō): to applaud
ὑμᾶς (hymâs): you (as the objective of a verb or preposition)
ὅτι (hóti): demonstrative, that (sometimes redundant); causative, because
Cross References
1 Corinthians 11The primary Gospel narrative of the institution of the Lord's Supper which Paul recounts.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
The exact verbal parallel for 'this do in remembrance of me' in the Lucan institution account.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Undergirds the argument that man is made as the direct image and glory of God.
Supported by Matthew Poole, John Calvin, JFB
Explicates the concept of paternal, saving chastening of believers to keep them from ultimate condemnation.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Direct parallel establishing Christ as the head of the church and man as head of woman.
Supported by Matthew Poole, JFB
Parallels Paul's argument of order and authority based on the chronological sequence of creation.
Supported by John Calvin, JFB
Demonstrates the apostolic practice of delivering and keeping authoritative traditions/ordinances.
Supported by Matthew Poole, JFB
Addresses the broader rules regarding women's public speaking and modesty in the Corinthian assembly.
Supported by JFB
Shows mutual dependence in Christ, balancing authority structures with spiritual equality in grace.
Supported by JFB
Connects the physical bread of communion to the spiritual unity of the one body.
Supported by John Calvin, JFB