1 Corinthians 11
11:1 a imitate me: Cp. 4:16 b; Phil 3:17 c.11:2 d the teachings I passed on to you: This language generally refers to an authoritative tradition of Christian teaching being passed down orally (see also 11:23 e; 15:1-3 f; 2 Thes 2:15 g).
Summary for 1Cor 11:3-16: 11:3-16 h Paul now addresses a woman’s use of a head covering. Paul argues that women publicly praying or prophesying should wear a veil as an element of dressing modestly and appropriately in public worship (cp. 1 Tim 2:9 i; 1 Pet 3:3 j). Apparently some in Corinth were rejecting head coverings based on freedom in Christ. Paul’s argument in favor of the custom is based on traditional social conventions, the Genesis account of creation, and the watchful eye of angels. 11:3 k The head of every man is Christ, the head of woman is man, and the head of Christ is God: The NLT gives the literal reading head, which is a metaphor for either source or authority. The immediate context and Paul’s overall teaching both favor understanding head in this context as meaning authority (see Gen 3:16 l; Eph 5:21-23 m; Col 3:18 n; 1 Pet 3:1 o).
Summary for 1Cor 11:4-6: 11:4-6 p In this passage, head is used in both a literal and a figurative sense. A man who covers his (physical) head when he prays dishonors his (spiritual) head, Christ. A woman who prays or prophesies without a covering on her (physical) head thereby dishonors her (spiritual) head, her husband.
• The spiritual gift of prophesying is the God-given ability to speak a specific word from God, not merely to predict the future (cp. 12:10 q; 14:1-5 r; 1 Thes 5:20 s).
• if she prays or prophesies: Women were allowed to engage in public praying and prophesying in the church (cp. Acts 21:9 t).
11:7 u man is made in God’s image: See Gen 1:26-27 v.
11:10 w because the angels are watching: Angels are guardians of the created order, appointed to ensure that everything is done according to God’s plan (see Gen 19:1-21 x; 22:11-12 y; Exod 23:20 z; Num 22:22-23 aa; Pss 34:7 ab; 91:11 ac; 103:20-21 ad; Heb 1:7 ae, 14 af). Believers are to do what is appropriate in the sight of fellow humans and God’s observing angels (cp. 1 Tim 5:21 ag).
• should wear a covering on her head to show she is under authority: Or should have authority over her own head.
Summary for 1Cor 11:11-12: 11:11-12 ah These verses qualify the preceding verses. Believers recognize that God has made men and women mutually dependent on one another.
• Everything comes from God (cp. 8:6 ai): Both men and women must ultimately submit to God, the head of all.
11:13 aj Is it right? This rhetorical question expects the answer “no.”
11:14 ak Isn’t it obvious? (literally Doesn’t nature itself teach you?): In Paul’s culture, men would never wear long hair.
11:15 al Paul argues that social conventions regarding hair length express fundamental differences between men and women.
• it has been given to her as a covering: Paul suggests that women’s long hair, covering their head, shows that God intends women to have some type of “covering.”
11:16 am if anyone wants to argue about this: Some in the cosmopolitan Corinthian church did not agree with Paul.
• Paul’s final argument is that the use of a head covering was an established custom of the church. Most contemporary interpreters take this verse to mean that the custom was culturally based.
Summary for 1Cor 11:17-34: 11:17-34 an Paul addresses problems in the way the Corinthians were relating to each other and to the Lord while taking the Lord’s Supper. 11:17 ao when you meet together: Early Christians met together in someone’s home at least once a week, usually on the Lord’s Day (see 16:2 ap).
11:18 aq The divisions may be those spoken of in 1:10-12 ar (cp. Titus 3:10 as), or (more likely) the result of social discrimination when they shared meals (see 1 Cor 11:21-22 at, 33 au; Acts 6:1 av).
11:19 aw As translated, this ironic expression rebukes the Corinthian Christians’ claims to superiority based on distinctions among them. Alternatively, Paul might be saying that though their divisiveness is clearly wrong, it will have the positive result of making clear who among them is truly faithful.
Summary for 1Cor 11:20-22: 11:20-22 ax Some people were more concerned about eating their own supper than with the Lord’s Supper.
11:23 ay I pass on to you what I received from the Lord himself: This is one of the few explicit references in Paul’s letters to traditions handed down from Christ (see also 7:10 az; 9:14 ba; cp. 1 Thes 4:15-17 bb).
• On the night when he was betrayed: See Mark 14:43-46 bc.
11:24 bd Jews and early Christians traditionally gave thanks to God for their food before eating (see study note on Mark 14:22-25).
• This is my body: Cp. John 6:32-35 be, 48-58 bf.
11:25 bg After supper might suggest that the main meal separated the breaking of the bread from the drinking of the cup (see Luke 22:20 bh).
• The new covenant is God’s promise to forgive sins because of the sacrificial death of Jesus (cp. Jer 31:31-34 bi; 32:40 bj; Luke 22:20 bk; Heb 7:22 bl; 8:8-10 bm; 9:15 bn; 10:12-18 bo; 12:24 bp; 13:20 bq). The blood of a sacrifice confirmed an agreement or covenant (see Exod 24:8 br; Zech 9:11 bs; Heb 9:12 bt; 13:20 bu; cp. Rom 3:25 bv; 5:9 bw).
11:26 bx In taking the Lord’s Supper, Christians proclaim the saving significance of the Lord’s death to those around them until he comes again (see 1:7-8 by; cp. 1 Thes 1:9-10 bz; 3:12 ca; 4:13-18 cb; 5:23 cc).
11:27 cd To take the Lord’s Supper without recognizing its significance or with unconfessed sin in one’s life is to take it unworthily (see 11:28-31 ce). It is equivalent to sinning against the body and blood of the Lord himself; it treats his sacrificial death as trivial (cp. Heb 10:29 cf).
11:28 cg Before taking the Lord’s Supper, Christians should confess their sins and consider what the bread and the cup signify (11:26 ch).
Summary for 1Cor 11:29-30: 11:29-30 ci In light of 11:27 cj, the body of Christ is probably to be understood here as a reference to the death of Christ, not to the church, though some interpret it that way.
• Those who eat the bread or drink the cup unworthily thereby invoke God’s judgment upon themselves. Such judgment may be expressed in infirmities, sickness, and even death (cp. Acts 5:5 ck, 10 cl).
11:31 cm Self-judgment (which implies confession of sin and repentance) averts God’s judgment.
11:32 cn When God’s people are judged by the Lord and disciplined (cp. Deut 8:5 co; Heb 12:5-11 cp), it is for their ultimate good, so that they will not be condemned along with the world (see Eph 2:1-3 cq).
11:34 cr after I arrive: Paul was planning to visit soon (4:19 cs; 16:5-7 ct).
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