1 Corinthians11
New International Version
1Follow my example, as I follow the example of Christ.
2I praise you for remembering me in everything and for holding to the traditions just as I passed them on to you.
3But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.
4Every man who prays or prophesies with his head covered dishonors his head.
5But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved.
6For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head.
7A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.
8For man did not come from woman, but woman from man;
9neither was man created for woman, but woman for man.
10It is for this reason that a woman ought to have authority over her own head, because of the angels.
11Nevertheless, in the Lord woman is not independent of man, nor is man independent of woman.
12For as woman came from man, so also man is born of woman. But everything comes from God.
13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?
14Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him,
15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering.
16If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.
17In the following directives I have no praise for you, for your meetings do more harm than good.
18In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it.
19No doubt there have to be differences among you to show which of you have God’s approval.
20So then, when you come together, it is not the Lord’s Supper you eat,
21for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk.
22Don’t you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter!
23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread,
24and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.”
25In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.”
26For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.
27So then, 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.
28Everyone ought to examine themselves before they eat of the bread and drink from the cup.
29For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves.
30That is why many among you are weak and sick, and a number of you have fallen asleep.
31But if we were more discerning with regard to ourselves, we would not come under such judgment.
32Nevertheless, when we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world.
33So then, my brothers and sisters, when you gather to eat, you should all eat together.
34Anyone who is hungry should eat something at home, so that when you meet together it may not result in judgment. And when I come I will give further directions.
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