1 Corinthians11
New King James Version
1Imitate me, just as I also imitate Christ.
2Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you.
3But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.
4Every man praying or prophesying, having his head covered, dishonors his head.
5But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved.
6For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.
7For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.
8For man is not from woman, but woman from man.
9Nor was man created for the woman, but woman for the man.
10For this reason the woman ought to have a symbol of authority on her head, because of the angels.
11Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord.
12For as woman came from man, even so man also comes through woman; but all things are from God.
13Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered?
14Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?
15But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering.
16But if anyone seems to be contentious, we have no such custom, nor do the churches of God.
17Now in giving these instructions I do not praise you, since you come together not for the better but for the worse.
18For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it.
19For there must also be factions among you, that those who are approved may be recognized among you.
20Therefore when you come together in one place, it is not to eat the Lord’s Supper.
21For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk.
22What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.
23For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread;
24and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.”
25In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.”
26For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.
27Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.
28But let a man examine himself, and so let him eat of the bread and drink of the cup.
29For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.
30For this reason many are weak and sick among you, and many sleep.
31For if we would judge ourselves, we would not be judged.
32But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.
33Therefore, my brethren, when you come together to eat, wait for one another.
34But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will 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