1 Corinthians 11
11
1 # See ch. 4:16 Be imitators of me, as I am of Christ.
Head Coverings
2Now I commend you #[ch. 4:17; 1 Thess. 3:6] because you remember me in everything and #2 Thess. 2:15; 3:6 maintain the traditions #[1 Thess. 4:1, 2]even as I delivered them to you. 3But I want you to understand that #Eph. 1:22; 4:15; 5:23; Col. 1:18 the head of every man is Christ, #See Gen. 3:16 the head of a wife#11:3 Greek gunē. This term may refer to a woman or a wife, depending on the context is her husband,#11:3 Greek anēr. This term may refer to a man or a husband, depending on the context and #[ch. 3:23]the head of Christ is God. 4Every man who prays or prophesies with his head covered dishonors his head, 5but every wife#11:5 In verses 5–13, the Greek word gunē is translated wife in verses that deal with wearing a veil, a sign of being married in first-century culture who prays or #Luke 2:36; Acts 21:9; [ch. 14:34] prophesies #[Num. 5:18] with her head uncovered dishonors her head, since it is the same #Deut. 21:12as if her head were shaven. 6For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. 7For a man ought not to cover his head, since #See Gen. 1:26 he is the image and glory of God, but #[Prov. 12:4]woman is the glory of man. 8For #Gen. 2:21-23; [1 Tim. 2:13]man was not made from woman, but woman from man. 9Neither was man created for woman, but #Gen. 2:18woman for man. 10That is why a wife ought to have a symbol of authority on her head, because of the angels.#11:10 Or messengers, that is, people sent to observe and report 11Nevertheless, #Gal. 3:28in the Lord woman is not independent of man nor man of woman; 12for as woman was made from man, so man is now born of woman. And #See Rom. 11:36all things are from God. 13Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? 14Does not nature itself teach you that if a man wears long hair it is a disgrace for him, 15but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16#1 Tim. 6:3, 4 If anyone is inclined to be contentious, we have no such practice, nor do #2 Thess. 1:4; [1 Thess. 2:14]; See ch. 7:17; 10:32the churches of God.
The Lord’s Supper
17But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18For, in the first place, when you come together as a church, #ch. 1:10-12; [ch. 3:3]I hear that there are divisions among you. And I believe it in part,#11:18 Or I believe a certain report 19for #[Matt. 18:7; Luke 17:1; Acts 20:30; 1 Tim. 4:1; 2 Pet. 2:1] there must be factions among you in order #1 John 2:19; [Deut. 13:3]that those who are genuine among you may be recognized. 20When you come together, it is not the Lord’s supper that you eat. 21For in eating, each one goes ahead with his own meal. One goes hungry, #[2 Pet. 2:13; Jude 12]another gets drunk. 22What! Do you not have houses to eat and drink in? Or do you despise #See Acts 20:28 the church of God and #[Prov. 17:5; James 2:6]humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.
23For #ch. 15:3; Gal. 1:12 I received from the Lord what I also delivered to you, that #For ver. 23-25, see Matt. 26:26-28; Mark 14:22-24; Luke 22:19, 20the Lord Jesus on the night when he was betrayed took bread, 24and when he had given thanks, he broke it, and said, “This is my body, which is for#11:24 Some manuscripts broken for you. Do this in remembrance of me.”#11:24 Or as my memorial; also verse 25 25In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26For as often as you eat this bread and drink the cup, you proclaim the Lord’s death #See John 21:22until he comes.
27 # [Num. 9:10, 13] Whoever, therefore, eats the bread or drinks the cup of the Lord #[John 13:27] in an unworthy manner will be guilty concerning #John 6:51, 53-56the body and blood of the Lord. 28#[2 Cor. 13:5; Gal. 6:4]Let a person examine himself, then, and so eat of the bread and drink of the cup. 29For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30That is why many of you are weak and ill, and some #See Matt. 27:52have died.#11:30 Greek have fallen asleep (as in 15:6, 20) 31#See 1 John 1:9But if we judged#11:31 Or discerned ourselves truly, we would not be judged. 32But when we are judged by the Lord, #See Prov. 3:11 we are disciplined#11:32 Or when we are judged we are being disciplined by the Lord so that we may not be #Rom. 5:16condemned along with the world.
33So then, my brothers,#11:33 Or brothers and sisters when you come together to eat, wait for#11:33 Or share with one another— 34#ver. 21 if anyone is hungry, #ver. 22 let him eat at home—so that when you come together it will not be for judgment. About the other things #ch. 7:17; Titus 1:5 I will give directions #See ch. 4:19when I come.
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The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers.
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1 Corinthians 11
11
1Be imitators of me, as I am of Christ.#4:16; Phil 3:17.
IV. PROBLEMS IN LITURGICAL ASSEMBLIES#11:2–14:40] This section of the letter is devoted to regulation of conduct at the liturgy. The problems Paul handles have to do with the dress of women in the assembly (1 Cor 11:3–16), improprieties in the celebration of community meals (1 Cor 11:17–34), and the use of charisms or spiritual gifts (1 Cor 12:1–14:40). The statement in 1 Cor 11:2 introduces all of these discussions, but applies more appropriately to the second (cf. the mention of praise in 1 Cor 11:17 and of tradition in 1 Cor 11:23).
2I praise you because you remember me in everything and hold fast to the traditions, just as I handed them on to you.#15:3; 2 Thes 2:15.
A. Women’s Headdresses#Women have been participating in worship at Corinth without the head-covering normal in Greek society of the period. Paul’s stated goal is to bring them back into conformity with contemporary practice and propriety. In his desire to convince, he reaches for arguments from a variety of sources, though he has space to develop them only sketchily and is perhaps aware that they differ greatly in persuasiveness.
Man and Woman. 3But I want you to know that Christ is the head of every man, and a husband the head of his wife,#A husband the head of his wife: the specific problem suggests to Paul the model of the head as a device for clarifying relations within a hierarchical structure. The model is similar to that developed later in greater detail and nuance in Eph 5:21–33. It is a hybrid model, for it grafts onto a strictly theological scale of existence (cf. 1 Cor 3:21–23) the hierarchy of sociosexual relations prevalent in the ancient world: men, dominant, reflect the active function of Christ in relation to his church; women, submissive, reflect the passive role of the church with respect to its savior. This gives us the functional scale: God, Christ, man, woman. and God the head of Christ.#Eph 5:23. 4#From man’s direct relation to Christ, Paul infers that his head should not be covered. But woman, related not directly to Christ on the scale but to her husband, requires a covering as a sign of that relationship. Shameful…to have her hair cut off: certain less honored classes in society, such as lesbians and prostitutes, are thought to have worn their hair close-cropped. Any man who prays or prophesies with his head covered brings shame upon his head. 5But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved. 6For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.
7#The hierarchy of v. 3 is now expressed in other metaphors: the image (eikōn) and the reflected glory (doxa). Paul is alluding basically to the text of Gn 1:27, in which mankind as a whole, the male-female couple, is created in God’s image and given the command to multiply and together dominate the lower creation. But Gn 1:24 is interpreted here in the light of the second creation narrative in Gn 2, in which each of the sexes is created separately (first the man and then the woman from man and for him, to be his helpmate, Gn 2:20–23), and under the influence of the story of the fall, as a result of which the husband rules over the woman (Gn 3:16). This interpretation splits the single image of God into two, at different degrees of closeness. A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man.#Gn 1:26–27; 5:1. 8For man did not come from woman, but woman from man;#Gn 2:21–23. 9nor was man created for woman, but woman for man;#Gn 2:18. 10for this reason a woman should have a sign of authority#A sign of authority: “authority” (exousia) may possibly be due to mistranslation of an Aramaic word for “veil”; in any case, the connection with 1 Cor 11:9 indicates that the covering is a sign of woman’s subordination. Because of the angels: a surprising additional reason, which the context does not clarify. Presumably the reference is to cosmic powers who might inflict harm on women or whose function is to watch over women or the cult. on her head, because of the angels. 11#These parenthetical remarks relativize the argument from Gn 2–3. In the Lord: in the Christian economy the relation between the sexes is characterized by a mutual dependence, which is not further specified. And even in the natural order conditions have changed: the mode of origin described in Gn 2 has been reversed (1 Cor 11:12a). But the ultimately significant fact is the origin that all things have in common (1 Cor 11:12b). Woman is not independent of man or man of woman in the Lord.#Gal 3:27–28. 12For just as woman came from man, so man is born of woman; but all things are from God.#8:6; Rom 11:36.
13#The argument for conformity to common church practice is summed up and pressed home. 1 Cor 11:14–15 contain a final appeal to the sense of propriety that contemporary Greek society would consider “natural” (cf. 1 Cor 11:5–6). Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? 14Does not nature itself teach you that if a man wears his hair long it is a disgrace to him, 15whereas if a woman has long hair it is her glory, because long hair has been given [her] for a covering? 16But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God.
B. The Lord’s Supper#Paul turns to another abuse connected with the liturgy, and a more serious one, for it involves neglect of basic Christian tradition concerning the meaning of the Lord’s Supper. Paul recalls that tradition for them and reminds them of its implications.
An Abuse at Corinth. 17In giving this instruction, I do not praise the fact that your meetings are doing more harm than good. 18First of all, I hear that when you meet as a church there are divisions among you, and to a degree I believe it;#1:10–12; Gal 5:20. 19there have to be factions among you in order that [also] those who are approved among you may become known.#That…those who are approved among you may become known: Paul situates their divisions within the context of the eschatological separation of the authentic from the inauthentic and the final revelation of the difference. The notion of authenticity-testing recurs in the injunction to self-examination in view of present and future judgment (1 Cor 11:28–32). 20When you meet in one place, then, it is not to eat the Lord’s supper, 21for in eating, each one goes ahead with his own supper, and one goes hungry while another gets drunk. 22Do you not have houses in which you can eat and drink? Or do you show contempt for the church of God and make those who have nothing feel ashamed? What can I say to you? Shall I praise you? In this matter I do not praise you.#Jas 2:1–7.
Tradition of the Institution. 23#This is the earliest written account of the institution of the Lord’s Supper in the New Testament. The narrative emphasizes Jesus’ action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action. For I received from the Lord what I also handed on to you,#11:2; 15:3 / 10:16–17; Mt 26:26–29; Mk 14:22–25; Lk 22:14–20. that the Lord Jesus, on the night he was handed over, took bread, 24and, after he had given thanks, broke it and said, “This is my body that is for you. Do this in remembrance of me.” 25In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”#Ex 24:8; 2 Cor 3:6; Heb 8:6–13. 26For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.
27Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord.#It follows that the only proper way to celebrate the Eucharist is one that corresponds to Jesus’ intention, which fits with the meaning of his command to reproduce his action in the proper spirit. If the Corinthians eat and drink unworthily, i.e., without having grasped and internalized the meaning of his death for them, they will have to answer for the body and blood, i.e., will be guilty of a sin against the Lord himself (cf. 1 Cor 8:12). 28A person should examine himself,#Examine himself: the Greek word is similar to that for “approved” in 1 Cor 11:19, which means “having been tested and found true.” The self-testing required for proper eating involves discerning the body (1 Cor 11:29), which, from the context, must mean understanding the sense of Jesus’ death (1 Cor 11:26), perceiving the imperative to unity that follows from the fact that Jesus gives himself to all and requires us to repeat his sacrifice in the same spirit (1 Cor 11:18–25). and so eat the bread and drink the cup. 29For anyone who eats and drinks without discerning the body, eats and drinks judgment#Judgment: there is a series of wordplays in these verses that would be awkward to translate literally into English; it includes all the references to judgment (krima, 1 Cor 11:29, 34; krinō, 1 Cor 11:31, 32) discernment (diakrinō, 1 Cor 11:29, 31), and condemnation (katakrinō, 1 Cor 11:32). The judgment is concretely described as the illness, infirmity, and death that have visited the community. These are signs that the power of Jesus’ death is not yet completely recognized and experienced. Yet even the judgment incurred is an expression of God’s concern; it is a medicinal measure meant to rescue us from condemnation with God’s enemies. on himself. 30That is why many among you are ill and infirm, and a considerable number are dying. 31If we discerned ourselves, we would not be under judgment; 32but since we are judged by [the] Lord, we are being disciplined so that we may not be condemned along with the world.#Dt 8:5; Heb 12:5–11.
33Therefore, my brothers, when you come together to eat, wait for one another. 34If anyone is hungry, he should eat at home, so that your meetings may not result in judgment. The other matters I shall set in order when I come.
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