Commentary of the Book of 1st Corinthians
By Dr. Barry L. Jenkins
Text Used: Legacy Standard Bible
Bible Study 1 Corinthians 11: 1-34
Text:
1 Be imitators of me, just as I also am of Christ.
Head Coverings
2 Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you. 3 But I want you to understand that [a]Christ is the head of every man, and the man is the head of a woman, and God is the head of [b]Christ. 4 Every man who has something on his head while praying or prophesying, shames his head. 5 But every woman who has her head uncovered while praying or prophesying, shames her head, for she is one and the same as the woman [c]whose head is shaved. 6 For if a woman does not cover [d]her head, let her also [e]have her hair cut short. But if it is disgraceful for a woman to [f]have her hair cut short or [g]her head shaved, let her cover [h]her head. 7 For a man ought not to have his head covered, since he is the image and glory of God, but the woman is the glory of man. 8 For man [i]does not originate from woman, but woman from man. 9 For indeed man was not created for the woman’s sake, but woman for the man’s sake. 10 Therefore the woman ought to have a symbol of authority on her head, because of the angels. 11 Nevertheless, in the Lord, neither is woman [j]independent of man, nor is man [k]independent of woman. 12 For as the woman [l]originates from the man, so also the man has his birth through the woman, but all things [m]originate from God. 13 Judge [n]for yourselves: is it proper for a woman to pray to God with her head uncovered? 14 Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, 15 but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering. 16 But if one is inclined to be contentious, we have no [o]other practice, nor have the churches of God.
The Lord’s Supper
17 But in giving this 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 [p]as a church, I hear that [q]divisions exist among you, and in part I believe it. 19 For there must also be factions among you, so that those who are approved may become [r]evident among you. 20 Therefore when you meet together in the same place, it is not to eat the Lord’s Supper, 21 for in your eating each one takes his own supper first, and one is hungry and another is drunk. 22 For do you not have houses in which to eat and drink? 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 will not praise you.
23 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was being betrayed took bread, 24 and when 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 took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until He comes.
27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But a man must test himself, and in so doing he is to eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number [s]sleep. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.
33 So then, my brothers, when you come together to eat, wait for one another. 34 If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will direct when I come.
Verse by verse commentary
Verse 1: “Be imitators of me, just as I also am of Christ.”
The apostle is not an ultimate model; rather, he should be imitated only insofar as he is an imitator of Christ.
Verse 2: “Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you.”
The term "traditions" is used here in a strict sense, acting as a synonym for God's Word. However, the New Testament occasionally uses this same word negatively to describe human-made ideas or practices, especially those that contradict Scripture.
Verse 3: “ But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.”
Christ, as the Church's Savior and Lord, holds authority over it, an authority that ultimately extends to all unbelievers who will eventually acknowledge it. This divine order of authority finds a parallel in the fundamental order of creation, where men hold authority over women. Paul employs this relationship as a metaphor specifically concerning submission or authority. A key example is Christ Himself; while completely equal to the Father in essence, He willingly submitted to the Father's will through humble obedience during His incarnation.
Verse 4: “Every man who has something on his head while praying or prophesying, shames his head.”
The available, though limited, evidence suggests that men in the first century generally left their heads uncovered during worship. The Jewish practice of men covering their heads while praying likely developed after the New Testament period. The Bible and other historical documents do not clarify why this custom would constitute "shaming his head."
Verse 5: “But every woman who has her head uncovered while praying or prophesying, shames her head, for she is one and the same as the woman whose head is shaved.”
In contrast with the preceding verse, this statement indicates that women in the first century typically participated in worship with a head covering. Some academic sources propose that Paul's reference pertains to a specific hairstyle. In verse 6, the act of shaving a woman's head is equated with having the hair cut short, presumably in the manner of a man's. It thus appears that Paul is challenging a practice that tended to eliminate the distinction between the sexes. The controversy may reflect the view held by some Corinthians that they had attained spiritual perfection and were therefore no longer bound by conventional norms.
Verse 6: “For if a woman does not cover her head, let her also have her hair cut short. But if it is disgraceful for a woman to have her hair cut short or her head shaved, let her cover her head.”
In that era, a woman who shaved her head was perceived either as possessing a dubious reputation or as a staunch advocate for gender equality—someone who fundamentally rejected the notion of inherent differences between the sexes. For a Christian woman, abandoning the head covering—a symbol of her acceptance of a subordinate cultural role—was essentially equivalent to becoming completely bald, and she would incur equally severe social judgment.
Verse 7: “For a man ought not to have his head covered, since he is the image and glory of God, but the woman is the glory of man.”
Although both men and women were created in God’s image, it is man who singularly bears the glory of God through his designated role. Akin to God, he is granted a domain of sovereignty, serving as the earthly ruler over God’s created order.
Verse 8: “or man does not originate from woman, but woman from man.”
The role of the woman is to serve as a strong counterpart to the man, complementing him as his other half. A man is incomplete without a woman, save in cases where divine grace has been specially bestowed for a particular calling.
Verse 9: “For indeed man was not created for the woman’s sake, but woman for the man’s sake.”
While men and women possess equal personal worth, intellect, and spiritual standing, Paul asserts the distinct function of woman within God's established order, specifically concerning her submission to male authority and her inherent purpose in relation to man.
Verse 10: “Therefore the woman ought to have a symbol of authority on her head, because of the angels.”
Various interpretations exist for the phrase "because of angels," but all remain speculative. Given that Paul's argument is deeply connected to a particular historical context, we should be careful not to apply every detail of it as a universal principle.
Verse 11: “Nevertheless, in the Lord, neither is woman independent of man, nor is man independent of woman.”
In the context of our relationship "in the Lord," men and women are interdependent, given our unity in Christ.
Verse 12: “For as the woman originates from the man, so also the man has his birth through the woman, but all things originate from God.”
They are inseparable. Man is not a self-contained sphere but a hemisphere; woman is not a self-contained sphere but a hemisphere. It is erroneous for either men or women to discuss liberation. The man requires the woman, and the woman requires the man. This constitutes true liberty within the distinguished relationship of marriage.
Verse 13: “Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?”
A woman should avoid drawing undue attention to herself when engaging in public ministry, such as speaking on behalf of the Lord, teaching a Bible class, or leading in prayer. Her manner should be devoid of sexual allure. Furthermore, she must recognize the significant power of her influence, which has the potential to either elevate or detrimentally affect a man.
Verse 14: “Does not even nature itself teach you that if a man has long hair, it is a dishonor to him,”
Men who allow their hair to grow to an extreme length, making them difficult to identify, appear to be conveying a lack of direction in life. One might question if this is a regression toward a more primal state. Note that Paul inquires, "Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?" The Old Testament provides an illustration of this. The Nazarite vow was an act of consecration to God, symbolized by long, uncut hair. This signified a Nazarite's willingness to endure public disapproval for the sake of God's name. Even in that era, long hair on men was viewed as dishonorable.
Verse 15: “but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering.”
It is possible that Paul intends to convey that because a woman's long hair functions as a natural covering, it is therefore appropriate for her to also wear a veil. An alternative interpretation suggests that the hair itself is considered "in place of" a covering. This latter perspective lends credence to the view that Paul is addressing a specific hairstyle rather than the practice of wearing veils.
Verse 16: “But if one is inclined to be contentious, we have no other practice, nor have the churches of God.”
This particular line of reasoning is absent from the remainder of Paul's correspondence. Such a conclusion to a challenging passage may lend credence to the perspective that the apostle was not establishing perpetual worship practices but rather addressing issues of cultural suitability.
Verse 17: “But in giving this instruction, I do not praise you, because you come together not for the better but for the worse.”
The term "giving" is, in fact, an imperative. Furthermore, the phrase "unto you" in the Authorized Version is italicized, indicating its absence from the original text. The passage should therefore read: "Now in this I command, I praise you not, that ye come together not for the better, but for the worse." Stated differently, their assembly ought to have resulted in a significant spiritual benediction, yet it failed to achieve that outcome.
Verse 18: “For, in the first place, when you come together as a church, I hear that divisions exist among you, and in part I believe it.”
The term "church" does not refer to a physical edifice or building; rather, it denotes the assembly of believers. This distinction is often obscured today, as we customarily equate a physical structure—such as a Baptist, Methodist, Presbyterian, or independent church—with "the church." These buildings are frequently unoccupied; they are merely structures. The true church is constituted by its people. This conceptualization can be challenging for us to grasp.
When the Corinthian believers convened, the divisive, partisan spirit observed in chapter one persisted and manifested itself during the observance of the Lord's Supper. This schism was evident.
Verse 19: “For there must also be factions among you, so that those who are approved may become evident among you.”
Multiple interpretations pertain to the term "factions." Paul acknowledges that no event transpires outside of divine providence and that God may utilize human failings to advance His ultimate objectives. Alternatively, Paul may be employing irony, attempting to impress upon the Corinthians that their internal strife is motivated by the ignoble desire to determine who possesses superior argumentative skill.
Verse 20: “Therefore when you meet together in the same place, it is not to eat the Lord’s Supper,”
The inappropriate manner in which this observance has been conducted has resulted in a significant divergence from its intended purpose.
Verse 21: “for in your eating each one takes his own supper first, and one is hungry and another is drunk.”
This situation is quite revealing. A poor individual might arrive at the dinner, unable to contribute by bringing food to share. He was in genuine need and hungry. Seated next to him might be a wealthy person with an abundance of food, who would decline to share any portion with the needy and hungry fellow. The sense of community was severely compromised; such a circumstance precluded true fellowship.
Verse 22: “For do you not have houses in which to eat and drink? 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 will not praise you.”
Had they been unwilling to participate in genuine fellowship, they ought to have eaten at their own residences. Their actions were causing fragmentation and division within the church. Furthermore, some individuals were actually becoming intoxicated during this agape love feast, rendering them unfit to commemorate the death of Christ with clarity. Their recollections would inevitably be obscured. Paul reiterates, "Shall I praise you? In this I will not praise you.”
Verse 23: “For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was being betrayed took bread,”
While this information was not new to the Corinthians, having been previously "delivered" by Paul, it serves as a crucial reminder. This depiction of Christ's final meal with His disciples is among the most exquisite in all of Scripture, yet it was provided amidst a severe condemnation of worldly self-interest.
Verse 24: “and when He had given thanks, He broke it and said, “This is My body, which is for you. Do this in remembrance of Me.”
Observe that the text states, 'when He had given thanks.' He expressed gratitude that evening, even as the shadow of the cross loomed over the Upper Room. Sin was present, demanding its consequence. Yet, He gave thanks to God. Subsequently, “He broke it.” Conservative scholars generally hold that Paul's instruction constitutes the first biblical account of the Lord's Supper's institution. They believe this was delivered directly from the Lord to Paul, not learned through the writings of any other apostles.
Verse 25: “In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”
The bread symbolizes His broken body; the cup represents the New Covenant. It is noteworthy that the term "cup" is employed. Significantly, Jesus refers to it as the cup in this context. His body served as the vessel that contained the blood. He was born with the purpose of dying and shedding that blood. Repeatedly, the apostles emphasize that the forgiveness of sins is granted through the blood, and that He has extended mercy to us by virtue of the blood. He did not facilitate our entry into heaven discreetly or illicitly. He welcomes us through the principal entrance as legitimate sons, because the penalty of sin was fully satisfied when the requirements of a holy God were met. Let us not overlook this truth, my beloved, particularly in the present era where the belief persists that God can disregard sin and abstain from intervention. He has indeed taken decisive action regarding sin. This is the cup; it contains the blood of the New Covenant.
Verse 26: “For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until He comes.”
Observe the link between the proclamation of the gospel and the observance of the Lord’s Supper. The Sacrament presents God’s Word through visual, rather than auditory, means. Furthermore, the celebration of the Supper gives articulation to our steadfast expectation of the Lord's coming again.
Verse 27: “Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.”
To partake of the Lord's Table "in an unworthy manner" means to approach it with an ungodly attitude, such as being ritualistic, indifferent, unrepentant, or bitter. Being "guilty" signifies that clinging to sin while at the Lord's Table is a profound dishonor—not just to the ceremony, but to the body and blood of Christ itself. Such an action treats Christ's gracious sacrifice lightly. Therefore, before partaking, it is essential to confess and set aside all sin before the Lord. To hold onto sin while engaging in the ordinance is to mock the very sacrifice made to atone for that sin.
Verse 28: “But a man must test himself, and in so doing he is to eat of the bread and drink of the cup.”
Before participating in this sacred ordinance, an individual should examine themselves. They must compare their own views and mental state with the holy ordinance's sacred intention, nature, and purpose. Only after they have examined themselves and gained self-approval, acknowledging their conscience in God's presence, should they proceed. This self-examination is essential for proper attendance at this holy ordinance.
Verse 29: “ For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly.”
God judged the Corinthian believers because their failure to maintain the unity of the church—the body of Christ—was reflected in how they celebrated the Lord's Supper. Their practice of the Supper destroyed the very unity it was meant to represent, which is almost certainly the failure referred to in this warning.
Verse 30: “ For this reason many among you are weak and sick, and a number sleep.”
Sickness and death afflicted them because they had partaken in the Lord's Supper in an unworthy manner.
Verse 31: “But if we judged ourselves rightly, we would not be judged.”
The text addresses believers. We possess the capacity to evaluate our own actions. Should we fail to do so, the Lord will exercise judgment. When subjected to the Lord's judgment, we undergo chastening to ensure that we will not face condemnation alongside the world.
Verse 32: “But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.”
Believers are preserved from consignment to hell not solely by divine decree, but also through divine intervention. The Lord administers chastisement to prompt His people's return to righteous conduct, and in some instances, sends death to certain members of the church to remove them before they might apostatize.
Verse 33: “So then, my brothers, when you come together to eat, wait for one another.”
The apostle's intention is to foster unity, Christian respect, and brotherly love in the celebration of the ordinance. This means that all should participate together, following Christ's rule, without showing partiality or descending into cliques, factions, or divisions.
Verse 34: “If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will direct when I come.”
The Lord's Supper is fundamentally a simple commemoration, not an ordinary feast intended for satisfying appetite. This distinction was necessary to correct the Corinthians' understanding of the Supper, emphasizing that it should be set apart from the usual concept of a festival. The Apostle reserves the correction of other, less critical matters for his visit, as they require putting into better order.
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