1 Corinthians 11
11
Christian Order
1Imitate me, just as I imitate Christ.
2I praise and appreciate you because you remember me in everything and you firmly hold to the #11:2 The following discourse covers appropriate conduct and relationships within the church, as well as within church-related activities.traditions [the substance of my instructions], just as I have passed them on to you. 3But I want you to understand that Christ is the head (authority over) of every man, and man is the head of woman, and God is the head of Christ. 4Every man who prays or #11:4 The references to men or women prophesying (here and v 5) indicate that Paul has church meetings in mind, where the speaker is leading the congregation in prayer or addressing them.prophesies with something on his head dishonors his head [and the One who is his head]. 5And every woman who prays or prophesies when she has her #11:5 In public, respectable women wore their hair done up in a modest style. In the Greco-Roman-Jewish culture of the time, hair worn down and loose would suggest a woman of questionable morals.head uncovered disgraces her head; for she is one and the same as the #11:5 Possibly the mark of an adulteress or prostitute, but likely a sign of disgrace for any number of reasons. In one of Aristophanes’ comedies, for example, head shaving is recommended for a woman whose son is cowardly or otherwise worthless.woman whose head is shaved [in disgrace]. 6If a woman does not cover her head, she should have her hair cut off; and #11:6 There is little doubt that this would appear disgraceful and embarrassing, but Paul is essentially providing his readers a simple way to determine for themselves if a woman should cover her head while prophesying or leading prayer in church.if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. 7A man ought not have his head covered [during worship], since he is the image and [reflected] glory of God; but the woman is [the expression of] man’s glory. [Gen 1:26] 8For man does not originate from woman, but woman from man; [Gen 2:21-23] 9for indeed man was not created for the sake of woman, but woman for the sake of man. [Gen 2:18] 10Therefore the woman ought to have a sign of authority on her head, #11:10 This may be an indication that angels are present at gatherings of believers.for the sake of the angels [so as not to offend them]. 11Nevertheless, woman is not independent of man, nor is man independent of woman. 12For as the woman originates from the man, so also man is born through the woman; and all things [whether male or female] originate from God [as their Creator]. 13#11:13 This verse acknowledges custom as another, separate argument for a woman’s head covering (v 5).Judge for yourselves; is it proper for a woman to offer prayer to God [publicly] with her head uncovered? 14Does not common sense 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 her ornament and glory? For her long hair is given to her as a covering. 16Now if anyone is inclined to be contentious [about this], we have no other practice [in worship than this], nor do the churches of God [in general].
17But in giving this next instruction, I do not praise you, because when you meet together it is not for the better but for the worse. 18For, in the first place, when you meet together in church, I hear that there are divisions among you; and in part I believe it, 19for [doubtless] there have to be factions among you, so that those who are of approved character may be clearly recognized among you. 20So when you meet together, it is not to eat the #11:20 When Christ instituted the Lord’s Supper (or the Lord’s Table), it was the Passover meal with the special rituals and explanations that He introduced (Matt 26:26 ff; Luke 22:15 ff). The description given here indicates that the early church celebrated the Lord’s Supper in similar fashion by having a full meal (the so-called agape “love” feast) that included the special rites with the bread and wine (see v 21).Lord’s Supper, 21for when you eat, each one hurries to get his own supper first [not waiting for others or the poor]. So one goes hungry while another gets drunk. 22What! Do you not have houses in which to eat and drink? Or do you show contempt for the church of God and humiliate those [impoverished believers] who have nothing? What will I say to you? Shall I praise you for this? In this I will not praise you!
The Lord’s Supper
23 # 11:23 Many scholars believe this may be the first written description of the Lord’s Supper since this letter from Paul is dated earlier than any of the Gospels. For I received from the Lord Himself that [instruction] which I passed on to you, that the Lord Jesus on the night in which He was betrayed took bread; 24and when He had given thanks, He broke it and said, “This is (represents) My body, which is [offered as a sacrifice] for you. Do this in [affectionate] remembrance of Me.” 25In the same way, after supper He took the cup, saying, “This cup is the new covenant [ratified and established]in My blood; do this, as often as you drink it, in [affectionate]remembrance of Me.” 26For every time you eat this bread and drink this cup, you are [symbolically] proclaiming [the fact of] the Lord’s death until He comes [again].
27So then whoever eats the bread or drinks the cup of the Lord in a way that is unworthy [of Him] will be guilty of [profaning and sinning against] the body and blood of the Lord. 28But a person must [prayerfully] examine himself [and his relationship to Christ], and only when he has done so should he eat of the bread and drink of the cup. 29For anyone who eats and drinks [without solemn reverence and heartfelt gratitude for the sacrifice of Christ], eats and drinks a judgment on himself if he does not #11:29 I.e. respect Christ’s sacrifice and his fellow believers for whom Christ also died.recognize the body [of Christ]. 30That [careless and unworthy participation] is the reason why many among you are weak and sick, and a number sleep [in death]. 31But if we evaluated and judged ourselves honestly [recognizing our shortcomings and correcting our behavior], we would not be judged. 32But when we [fall short and] are judged by the Lord, we are disciplined [by undergoing His correction] so that we will not be condemned [to eternal punishment] along with the world.
33So then, my brothers and sisters, when you come together to eat [the Lord’s Supper], wait for one another [and see to it that no one is left out]. 34If anyone is too hungry [to wait], let him eat at home, so that you will not come together for judgment [on yourselves]. About the remaining matters [of which I was informed], I will take care of them when I come.
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1 Corinthians 11
11
1 Be imitators of me, just as I also am of Christ.
Women’s Head Coverings
2 I praise you#tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian witnesses (Ì46 א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de Juma", “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred. because you remember me in everything and maintain the traditions just as I passed them on to you. 3 But I want you to know that Christ is the head of every man, and the man is the head of a woman,#tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations). and God is the head of Christ. 4 Any man who prays or prophesies with his head covered disgraces his head. 5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. 6 For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. 7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man. 8 For man did not come from woman, but woman from man. 9 Neither was man created for the sake of woman, but woman for man. 10 For this reason a woman should have a symbol of authority#sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church). on her head, because of the angels.#sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order. 11 In any case, in the Lord woman is not independent of man, nor is man independent of woman. 12 For just as woman came from man, so man comes through woman. But all things come from God. 13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14 Does not nature#sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design. itself teach you that if a man has long hair, it is a disgrace for him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering.#sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself. 16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.
The Lord’s Supper
17 Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse. 18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it. 19 For there must in fact be divisions among you, so that those of you who are approved may be evident.#tn Grk “those approved may be evident among you.” 20 Now when you come together at the same place, you are not really eating the Lord’s Supper. 21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk. 22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!
23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, 24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” 26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 A person should examine himself first,#tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity. and in this way#tn Grk “in this manner.” let him eat the bread and drink of the cup. 29 For the one who eats and drinks without careful regard#tn The word more literally means, “judging between, recognizing, distinguishing.” for the body eats and drinks judgment against himself. 30 That is why many of you are weak and sick, and quite a few are dead.#tn Grk “are asleep.” The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer. 31 But if we examined ourselves, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world. 33 So then, my brothers and sisters,#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10. when you come together to eat, wait for one another. 34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.
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