1 Corinthians11

Paul addresses two significant issues in Corinth: the proper order of headship and conduct during worship, particularly concerning head coverings, and the abuses surrounding the Lord's Supper. He establishes a hierarchy where Christ is the head of man, and man is the head of woman, instructing on the symbolic significance of head coverings based on creation. Furthermore, Paul condemns their selfish and divisive practices during the communal meal, reminding them of the solemn institution and purpose of the Lord's Supper, urging self-examination and worthy participation to avoid judgment.

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Imitate Paul as He Follows Christ

¶ Be ye followers of me, even as I also am of Christ.

Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

Headship and Distinctions in Worship

But 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.

Every man praying or prophesying, having his head covered, dishonoureth his head.

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

For 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.

For 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.

For the man is not of the woman; but the woman of the man.

Neither was the man created for the woman; but the woman for the man.

For this cause ought the woman to have power on her head because of the angels.

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

For as the woman is of the man, even so is the man also by the woman; but all things of God.

Judge in yourselves: is it comely that a woman pray unto God uncovered?

Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

But if any man seem to be contentious, we have no such custom, neither the churches of God.

Condemnation of Divisions at Meals

¶ Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.

For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

For there must be also heresies among you, that they which are approved may be made manifest among you.

When ye come together therefore into one place, this is not to eat the Lord's supper.

For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.

What? 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.

The Institution of the Lord’s Supper

¶ For 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:

And 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.

After 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.

For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

Warning Against Unworthy Participation

Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

But let a man examine himself, and so let him eat of that bread, and drink of that cup.

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

For this cause many are weak and sickly among you, and many sleep.

For if we would judge ourselves, we should not be judged.

But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Wherefore, my brethren, when ye come together to eat, tarry one for another.

And 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 Notes for 1 Corinthians 11

Verse 1

Paul establishes his authority and example, grounding his instructions not in personal preference but in the pattern set by Christ, setting the tone for the practical commands that follow.

Verse 2

Paul offers initial praise for their adherence to traditions, softening the approach before he addresses the serious disorder and abuses that follow.

Verse 3

This verse establishes a theological hierarchy (God -> Christ -> Man -> Woman), foundational to Paul's argument about maintaining appropriate distinctions and roles in public worship.

Verse 4

A man praying or prophesying uncovered signifies respect for Christ, his ultimate head. Covering the head was often a sign of subordination in Greco-Roman culture, inappropriate for the man who represents God’s glory (v. 7).

Verse 5

To pray or prophesy uncovered dishonors the woman's head (her husband or the authority structure). Shaving the head was a sign of shame, often associated with prostitution or severe punishment.

Verse 7

Paul connects the man’s uncovered head to the creation narrative (Genesis 1), where man is created directly as the 'image and glory of God,' while the woman’s glory is derived from the man.

Verse 10

The phrase 'power on her head' refers to the covering, symbolizing her authority (or subjection to authority). The reference to 'because of the angels' is debated, possibly meaning angels observe proper order in worship.

Verse 11

Paul balances the hierarchy (vv. 3-10) with the essential mutuality of men and women 'in the Lord,' emphasizing their interdependence and equal spiritual standing in Christ.

Verse 15

Paul introduces a cultural/natural argument: long hair functions as a natural covering. This suggests that the custom Paul advocates is rooted in modesty and gender distinction apparent in creation.

Verse 16

This serves as a concluding statement, emphasizing that if anyone wishes to argue, the consistent practice ('custom') of the universal church supports Paul’s directive.

Verse 17

Paul shifts topics abruptly to address a more grievous fault: their communal gatherings are causing harm rather than spiritual benefit.

Verse 18

The 'church' (Gk. *ekklesia*) here refers specifically to the gathering of believers. The divisions (*schismata*) were visible during corporate worship, particularly at the communal meal.

Verse 19

Paul suggests that factions (*haireseis*, often translated ‘heresies’) serve a positive, albeit unintended, purpose: revealing who is genuine and approved by God.

Verse 20

The communal meal was so corrupted by selfish behavior (v. 21) that it no longer resembled the sacred commemoration of Christ’s sacrifice, thus it was 'not to eat the Lord’s supper.'

Verse 21

The wealthy were arriving early and consuming their own abundant provisions, leaving the poorer members hungry and shaming them, contradicting the spirit of Christian fellowship.

Verse 23

Paul asserts the apostolic authority of his teaching by citing direct tradition received 'from the Lord,' confirming the divine origin of the communion practice.

Verse 25

The 'new testament' (or covenant) emphasizes that Christ’s blood inaugurated the new covenant relationship between God and humanity, fulfilling the promises of Jeremiah 31:31.

Verse 26

The Lord’s Supper is both a commemorative act and a public proclamation ('show the Lord’s death') of the gospel, active until Christ’s return (*parousia*).

Verse 27

To partake 'unworthily' is not about personal sinlessness, but about treating the elements irreverently or participating without regard for the unity of the church (the Body of Christ).

Verse 29

The word 'damnation' (Gk. *krima*) means judgment or condemnation, referring to God's temporal discipline. Failing to 'discern the Lord’s body' means failing to recognize the sacred nature of the elements and the unity of the church community.

Verse 30

Paul attributes the physical sickness and deaths ('sleep') in the community directly to God's corrective judgment upon those who profaned the Lord's Supper through selfish behavior.

Verse 32

God’s judgment on believers (chastening) is corrective discipline, intended to prevent eternal condemnation alongside the unbelieving world.

Verse 33

This provides a practical solution: the Corinthians must restore fellowship by waiting for one another, ensuring the meal is a shared, unifying experience.

Verse 34

Paul separates the function of satisfying hunger (which should be done at home) from the sacred observance of the Lord’s Supper, restoring reverence and order to the communion service.

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1 Corinthians11

Imitate Paul as He Follows Christ

Headship and Distinctions in Worship

Condemnation of Divisions at Meals

The Institution of the Lord’s Supper

Warning Against Unworthy Participation

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