1 Be ye followers of me, even as I also am of Christ.
2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
3 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.
4 Every man praying or prophesying, having his head covered, dishonoureth his head.
5 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.
6 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.
7 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.
8 For the man is not of the woman: but the woman of the man.
9 Neither was the man created for the woman; but the woman for the man.
10 For this cause ought the woman to have power on her head because of the angels.
11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
12 For as the woman is of the man, even so is the man also by the woman; but all things of God.
13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
19 For there must be also heresies among you, that they which are approved may be made manifest among you.
20 When ye come together therefore into one place, this is not to eat the Lord's supper.
21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
22 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.
23 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:
24 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.
25 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.
26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
27 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.
28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.
29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
30 For this cause many are weak and sickly among you, and many sleep.
31 For if we would judge ourselves, we should not be judged.
32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
33 Wherefore, my brethren, when ye come together to eat, tarry one for another.
34 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.
1 Be G1096 ye followers G3402 of me, G3450 even as G2531 I also G2504 am of Christ. G5547
2 Now G1161 I praise G1867 you, G5209 brethren, G80 that G3754 ye remember G3415 me G3450 in all things, G3956 and G2532 keep G2722 the ordinances, G3862 as G2531 I delivered G3860 them to you. G5213
3 But G1161 I would have G2309 you G5209 know, G1492 that G3754 the head G2776 of every G3956 man G435 is G2076 Christ; G5547 and G1161 the head G2776 of the woman G1135 is the man; G435 and G1161 the head G2776 of Christ G5547 is God. G2316
4 Every G3956 man G435 praying G4336 or G2228 prophesying, G4395 having G2192 his head G2776 covered, G2596 dishonoureth G2617 his G846 head. G2776
5 But G1161 every G3956 woman G1135 that prayeth G4336 or G2228 prophesieth G4395 with her head G2776 uncovered G177 dishonoureth G2617 her G1438 head: G2776 for G1063 that is G2076 even G2532 all one G1520 as if G846 she were shaven. G3587
6 For G1063 if G1487 the woman G1135 be G2619 not G3756 covered, G2619 let her G2751 also G2532 be shorn: G2751 but G1161 if G1487 it be a shame G149 for a woman G1135 to be shorn G2751 or G2228 shaven, G3587 let her be covered. G2619
7 For G1063 a man G435 indeed G3303 ought G3784 not G3756 to cover G2619 his head, G2776 forasmuch as he is G5225 the image G1504 and G2532 glory G1391 of God: G2316 but G1161 the woman G1135 is G2076 the glory G1391 of the man. G435
8 For G1063 the man G435 is G2076 not G3756 of G1537 the woman; G1135 but G235 the woman G1135 of G1537 the man. G435
9 G1063 G2532 Neither G3756 was G2936 the man G435 created G2936 for G1223 the woman; G1135 but G235 the woman G1135 for G1223 the man. G435
10 For this G5124 cause G1223 ought G3784 the woman G1135 to have G2192 power G1849 on G1909 her head G2776 because G1223 of the angels. G32
11 Nevertheless G4133 neither G3777 is the man G435 without G5565 the woman, G1135 neither G3777 the woman G1135 without G5565 the man, G435 in G1722 the Lord. G2962
12 For G1063 as G5618 the woman G1135 is of G1537 the man, G435 even so G3779 is the man G435 also G2532 by G1223 the woman; G1135 but G1161 all things G3956 of G1537 God. G2316
13 Judge G2919 in G1722 yourselves: G5213 G846 is it G2076 comely G4241 that a woman G1135 pray G4336 unto God G2316 uncovered? G177
14 Doth G2228 not even G3761 nature G5449 itself G846 teach G1321 you, G5209 that, G3754 if G1437 G3303 a man G435 have long hair, G2863 it is G2076 a shame G819 unto him? G846
15 But G1161 if G1437 a woman G1135 have long hair, G2863 it is G2076 a glory G1391 to her: G846 for G3754 her hair G2864 is given G1325 her G846 for G473 a covering. G4018
16 But G1161 if any man G1536 seem G1380 to be G1511 contentious, G5380 we G2249 have G2192 no G3756 such G5108 custom, G4914 neither G3761 the churches G1577 of God. G2316
17 Now G1161 in this G5124 that I declare G3853 unto you I praise G1867 you not, G3756 that G3754 ye come together G4905 not G3756 for G1519 the better, G2909 but G235 for G1519 the worse. G2276
18 For G1063 G3303 first of all, G4412 when ye G5216 come together G4905 in G1722 the church, G1577 I hear G191 that there be G5225 divisions G4978 among G1722 you; G5213 and G2532 I partly G3313 believe G4100 it. G5100
19 For G1063 there must G1163 be G1511 also G2532 heresies G139 among G1722 you, G5213 that G2443 they which are approved G1384 may be made G1096 manifest G5318 among G1722 you. G5213
20 When ye G5216 come together G4905 therefore G3767 into G1909 one place, G846 this is G2076 not G3756 to eat G5315 the Lord's G2960 supper. G1173
21 For G1063 in G1722 eating G5315 every one G1538 taketh before G4301 other his own G2398 supper: G1173 and G2532 one G3739 G3303 is hungry, G3983 and G1161 another G3739 is drunken. G3184
22 What? G1063 have ye G2192 not G3378 houses G3614 to eat G2068 and G2532 to drink G4095 in? G1519 or G2228 despise ye G2706 the church G1577 of God, G2316 and G2532 shame G2617 them that have G2192 not? G3361 What G5101 shall I say G2036 to you? G5213 shall I praise G1867 you G5209 in G1722 this? G5129 I praise G1867 you not. G3756
23 For G1063 I G1473 have received G3880 of G575 the Lord G2962 that which G3739 also G2532 I delivered G3860 unto you, G5213 That G3754 the Lord G2962 Jesus G2424 the same night G3571 in G1722 which G3739 he was betrayed G3860 took G2983 bread: G740
24 And G2532 when he had given thanks, G2168 he brake G2806 it, and G2532 said, G2036 Take, G2983 eat: G5315 this G5124 is G2076 my G3450 body, G4983 which G3588 is broken G2806 for G5228 you: G5216 this G5124 do G4160 in G1519 remembrance G364 of me. G1699
25 After the same manner G5615 also G2532 he took the cup, G4221 when G3326 he had supped, G1172 saying, G3004 This G5124 cup G4221 is G2076 the new G2537 testament G1242 in G1722 my G1699 blood: G129 this G5124 do ye, G4160 as oft as G3740 G302 ye drink G4095 it, in G1519 remembrance G364 of me. G1699
26 For G1063 as often as G302 G3740 ye eat G2068 this G5126 bread, G740 and G2532 drink G4095 this G5124 cup, G4221 ye do shew G2605 the Lord's G2962 death G2288 till G891 G302 he G3739 come. G2064
27 Wherefore G5620 whosoever G3739 G302 shall eat G2068 this G5126 bread, G740 and G2228 drink G4095 this cup G4221 of the Lord, G2962 unworthily, G371 shall be G2071 guilty G1777 of the body G4983 and G2532 blood G129 of the Lord. G2962
28 But G1161 let G1381 a man G444 examine G1381 himself, G1438 and G2532 so G3779 let him eat G2068 of G1537 that bread, G740 and G2532 drink G4095 of G1537 that cup. G4221
29 For G1063 he that eateth G2068 and G2532 drinketh G4095 unworthily, G371 eateth G2068 and G2532 drinketh G4095 damnation G2917 to himself, G1438 not G3361 discerning G1252 the Lord's G2962 body. G4983
30 For G1223 this G5124 cause G1223 many G4183 are weak G772 and G2532 sickly G732 among G1722 you, G5213 and G2532 many G2425 sleep. G2837
31 For G1063 if G1487 we would judge G1252 ourselves, G1438 we should G302 not G3756 be judged. G2919
32 But G1161 when we are judged, G2919 we are chastened G3811 of G5259 the Lord, G2962 that G3363 we should G2632 not G3363 be condemned G2632 with G4862 the world. G2889
33 Wherefore, G5620 my G3450 brethren, G80 when ye come together G4905 to G1519 eat, G5315 tarry G1551 one for another. G240
34 And G1161 if any man G1536 hunger, G3983 let him eat G2068 at G1722 home; G3624 that G3363 ye come G4905 not G3363 together G4905 unto G1519 condemnation. G2917 And G1161 the rest G3062 will I set in order G1299 when G5613 G302 I come. G2064
1 Be ye imitators of me, even as I also am of Christ.
2 Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you.
3 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.
4 Every man praying or prophesying, having his head covered, dishonoreth his head.
5 But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven.
6 For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled.
7 For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
8 For the man is not of the woman; but the woman of the man:
9 for neither was the man created for the woman; but the woman for the man:
10 for this cause ought the woman to have `a sign of' authority on her head, because of the angels.
11 Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord.
12 For as the woman is of the man, so is the man also by the woman; but all things are of God.
13 Judge ye in yourselves: is it seemly that a woman pray unto God unveiled?
14 Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him?
15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
16 But if any man seemeth to be contentious, we have no such custom, neither the churches of God.
17 But in giving you this charge, I praise you not, that ye come together not for the better but for the worse.
18 For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it.
19 For there must be also factions among you, that they that are approved may be made manifest among you.
20 When therefore ye assemble yourselves together, it is not possible to eat the Lord's supper:
21 for in your eating each one taketh before `other' his own supper; and one is hungry, and another is drunken.
22 What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not.
23 For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread;
24 and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me.
25 In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink `it', in remembrance of me.
26 For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come.
27 Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.
28 But let a man prove himself, and so let him eat of the bread, and drink of the cup.
29 For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body.
30 For this cause many among you are weak and sickly, and not a few sleep.
31 But if we discerned ourselves, we should not be judged.
32 But when we are judged, we are chastened of the Lord, that we may not be condemned with the world.
33 Wherefore, my brethren, when ye come together to eat, wait one for another.
34 If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come.
1 Followers of me become ye, as I also `am' of Christ.
2 And I praise you, brethren, that in all things ye remember me, and according as I did deliver to you, the deliverances ye keep,
3 and I wish you to know that of every man the head is the Christ, and the head of a woman is the husband, and the head of Christ is God.
4 Every man praying or prophesying, having the head covered, doth dishonour his head,
5 and every woman praying or prophesying with the head uncovered, doth dishonour her own head, for it is one and the same thing with her being shaven,
6 for if a woman is not covered -- then let her be shorn, and if `it is' a shame for a woman to be shorn or shaven -- let her be covered;
7 for a man, indeed, ought not to cover the head, being the image and glory of God, and a woman is the glory of a man,
8 for a man is not of a woman, but a woman `is' of a man,
9 for a man also was not created because of the woman, but a woman because of the man;
10 because of this the woman ought to have `a token of' authority upon the head, because of the messengers;
11 but neither `is' a man apart from a woman, nor a woman apart from a man, in the Lord,
12 for as the woman `is' of the man, so also the man `is' through the woman, and the all things `are' of God.
13 In your own selves judge ye; is it seemly for a woman uncovered to pray to God?
14 doth not even nature itself teach you, that if a man indeed have long hair, a dishonour it is to him?
15 and a woman, if she have long hair, a glory it is to her, because the hair instead of a covering hath been given to her;
16 and if any one doth think to be contentious, we have no such custom, neither the assemblies of God.
17 And this declaring, I give no praise, because not for the better, but for the worse ye come together;
18 for first, indeed, ye coming together in an assembly, I hear of divisions being among you, and partly I believe `it',
19 for it behoveth sects also to be among you, that those approved may become manifest among you;
20 ye, then, coming together at the same place -- it is not to eat the Lord's supper;
21 for each his own supper doth take before in the eating, and one is hungry, and another is drunk;
22 why, have ye not houses to eat and to drink in? or the assembly of God do ye despise, and shame those not having? what may I say to you? shall I praise you in this? I do not praise!
23 For I -- I received from the Lord that which also I did deliver to you, that the Lord Jesus in the night in which he was delivered up, took bread,
24 and having given thanks, he brake, and said, `Take ye, eat ye, this is my body, that for you is being broken; this do ye -- to the remembrance of me.'
25 In like manner also the cup after the supping, saying, `This cup is the new covenant in my blood; this do ye, as often as ye may drink `it' -- to the remembrance of me;'
26 for as often as ye may eat this bread, and this cup may drink, the death of the Lord ye do shew forth -- till he may come;
27 so that whoever may eat this bread or may drink the cup of the Lord unworthily, guilty he shall be of the body and blood of the Lord:
28 and let a man be proving himself, and so of the bread let him eat, and of the cup let him drink;
29 for he who is eating and drinking unworthily, judgment to himself he doth eat and drink -- not discerning the body of the Lord.
30 Because of this, among you many `are' weak and sickly, and sleep do many;
31 for if ourselves we were discerning, we would not be being judged,
32 and being judged by the Lord, we are chastened, that with the world we may not be condemned;
33 so then, my brethren, coming together to eat, for one another wait ye;
34 and if any one is hungry, at home let him eat, that to judgment ye may not come together; and the rest, whenever I may come, I shall arrange.
1 Be my imitators, even as *I* also [am] of Christ.
2 Now I praise you, that in all things ye are mindful of me; and that as I have directed you, ye keep the directions.
3 But I wish you to know that the Christ is the head of every man, but woman's head [is] the man, and the Christ's head God.
4 Every man praying or prophesying, having [anything] on his head, puts his head to shame.
5 But every woman praying or prophesying with her head uncovered puts her own head to shame; for it is one and the same as a shaved [woman].
6 For if a woman be not covered, let her hair also be cut off. But if [it be] shameful to a woman to have her hair cut off or to be shaved, let her be covered.
7 For man indeed ought not to have his head covered, being God's image and glory; but woman is man's glory.
8 For man is not of woman, but woman of man.
9 For also man was not created for the sake of the woman, but woman for the sake of the man.
10 Therefore ought the woman to have authority on her head, on account of the angels.
11 However, neither [is] woman without man, nor man without woman, in [the] Lord.
12 For as the woman [is] of the man, so also [is] the man by the woman, but all things of God.
13 Judge in yourselves: is it comely that a woman should pray to God uncovered?
14 Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him?
15 But woman, if she have long hair, [it is] glory to her; for the long hair is given [to her] in lieu of a veil.
16 But if any one think to be contentious, *we* have no such custom, nor the assemblies of God.
17 But [in] prescribing [to you on] this [which I now enter on], I do not praise, [namely,] that ye come together, not for the better, but for the worse.
18 For first, when ye come together in assembly, I hear there exist divisions among you, and I partly give credit [to it].
19 For there must also be sects among you, that the approved may become manifest among you.
20 When ye come therefore together into one place, it is not to eat [the] Lord's supper.
21 For each one in eating takes his *own* supper before [others], and one is hungry and another drinks to excess.
22 Have ye not then houses for eating and drinking? or do ye despise the assembly of God, and put to shame them who have not? What shall I say to you? shall I praise you? In this [point] I do not praise.
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 delivered up, took bread,
24 and having given thanks broke [it], and said, This is my body, which [is] for you: this do in remembrance of me.
25 In like manner also the cup, after having supped, saying, This cup is the new covenant in my blood: this do, as often as ye shall drink [it], in remembrance of me.
26 For as often as ye shall eat this bread, and drink the cup, ye announce the death of the Lord, until he come.
27 So that whosoever shall eat the bread, or drink the cup of the Lord, unworthily, shall be guilty in respect of the body and of the blood of the Lord.
28 But let a man prove himself, and thus eat of the bread, and drink of the cup.
29 For [the] eater and drinker eats and drinks judgment to himself, not distinguishing the body.
30 On this account many among you [are] weak and infirm, and a good many are fallen asleep.
31 But if we judged ourselves, so were we not judged.
32 But being judged, we are disciplined of [the] Lord, that we may not be condemned with the world.
33 So that, my brethren, when ye come together to eat, wait for one another.
34 If any one be hungry, let him eat at home, that ye may not come together for judgment. But the other things, whenever I come, I will set in order.
1 Be imitators of me, even as I also am of Christ.
2 Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you.
3 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.
4 Every man praying or prophesying, having his head covered, dishonors his head.
5 But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved.
6 For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.
7 For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man.
8 For man is not from woman, but woman from man;
9 for neither was man created for the woman, but woman for the man.
10 For this cause the woman ought to have authority on her head, because of the angels.
11 Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord.
12 For as woman came from man, so a man also comes through a woman; but all things are from God.
13 Judge for yourselves. Is it appropriate that a woman pray to God unveiled?
14 Doesn't 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 any man seems to be contentious, we have no such custom, neither do God's assemblies.
17 But in giving you this command, I don't praise you, that you come together not for the better but for the worse.
18 For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it.
19 For there also must be factions among you, that those who are approved may be revealed among you.
20 When therefore you assemble yourselves together, it is not possible to eat the Lord's supper.
21 For in your eating each one takes his own supper before others. One is hungry, and another is drunken.
22 What, don't you have houses to eat and to drink in? Or do you despise God's assembly, and put them to shame who don't have? What shall I tell you? Shall I praise you? In this I don't praise you.
23 For I received from the Lord that which also I delivered to you, that the Lord Jesus on the night in which he was betrayed took bread.
24 When he had given thanks, he broke it, and said, "Take, eat. This is my body, which is broken for you. Do this in memory 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, as often as you drink, in memory of me."
26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes.
27 Therefore whoever eats this bread or drinks the Lord's cup in a manner unworthy of the Lord will be guilty of the body and the blood of the Lord.
28 But let a man examine himself, and so let him eat of the bread, and drink of the cup.
29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, if he doesn't discern the Lord's body.
30 For this cause many among you are weak and sickly, and not a few sleep.
31 For if we discerned ourselves, we wouldn't be judged.
32 But when we are judged, we are punished by the Lord, that we may not be condemned with the world.
33 Therefore, my brothers, when you come together to eat, wait one for another.
34 But if anyone is hungry, let him eat at home, lest your coming together be for judgment. The rest I will set in order whenever I come.
1 So take me for your example, even as I take Christ for mine.
2 Now I am pleased to see that you keep me in memory in all things, and that you give attention to the teaching which was handed down from me to you.
3 But it is important for you to keep this fact in mind, that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God.
4 Every man who takes part in prayer, or gives teaching as a prophet, with his head covered, puts shame on his head.
5 But every woman who does so with her head unveiled, puts shame on her head: for it is the same as if her hair was cut off.
6 For if a woman is not veiled, let her hair be cut off; but if it is a shame to a woman to have her hair cut off, let her be veiled.
7 For it is not right for a man to have his head covered, because he is the image and glory of God: but the woman is the glory of the man.
8 For the man did not come from the woman, but the woman from the man.
9 And the man was not made for the woman, but the woman for the man.
10 For this reason it is right for the woman to have a sign of authority on her head, because of the angels.
11 But the woman is not separate from the man, and the man is not separate from the woman in the Lord.
12 For as the woman is from the man, so the man is through the woman; but all things are from God.
13 Be judges yourselves of the question: does it seem right for a woman to take part in prayer unveiled?
14 Does it not seem natural to you that if a man has long hair, it is a cause of shame 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 any man will not be ruled in this question, this is not our way of doing things, and it is not done in the churches of God.
17 But in giving you this order, there is one thing about which I am not pleased: it is that when you come together it is not for the better but for the worse.
18 For first of all, it has come to my ears that when you come together in the church, there are divisions among you, and I take the statement to be true in part.
19 For divisions are necessary among you, in order that those who have God's approval may be clearly seen among you.
20 But now, when you come together, it is not possible to take the holy meal of the Lord:
21 For when you take your food, everyone takes his meal before the other; and one has not enough food, and another is the worse for drink.
22 What? have you not houses to take your meals in? or have you no respect for the church of God, putting the poor to shame? What am I to say to you? am I to give you praise? certainly not.
23 For it was handed down to me from the Lord, as I gave it to you, that the Lord Jesus, on the night when Judas was false to him, took bread,
24 And when it had been broken with an act of praise, he said, This is my body which is for you: do this in memory of me.
25 In the same way, with the cup, after the meal, he said, This cup is the new testament in my blood: do this, whenever you take it, in memory of me.
26 For whenever you take the bread and the cup you give witness to the Lord's death till he comes.
27 If, then, anyone takes the bread or the cup of the Lord in the wrong spirit, he will be responsible for the body and blood of the Lord.
28 But let no man take of the bread and the cup without testing himself.
29 For a man puts himself in danger, if he takes part in the holy meal without being conscious that it is the Lord's body.
30 For this cause a number of you are feeble and ill, and a number are dead.
31 But if we were true judges of ourselves, punishment would not come on us.
32 But if punishment does come, it is sent by the Lord, so that we may be safe when the world is judged.
33 So then, my brothers, when you come together to the holy meal of the Lord, let there be waiting for one another.
34 If any man is in need of food, let him take his meal in his house; so that you may not come together to your damage. And the rest I will put in order when I come.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Corinthians 11
Commentary on 1 Corinthians 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
1Co 11:1-34. Censure on Disorders in Their Assemblies: Their Women Not Being Veiled, and Abuses at the Love-Feasts.
1. Rather belonging to the end of the tenth chapter, than to this chapter.
followers—Greek, "imitators."
of Christ—who did not please Himself (Ro 15:3); but gave Himself, at the cost of laying aside His divine glory, and dying as man, for us (Eph 5:2; Php 2:4, 5). We are to follow Christ first, and earthly teachers only so far as they follow Christ.
2. Here the chapter ought to begin.
ye remember me in all things—in your general practice, though in the particular instances which follow ye fail.
ordinances—Greek, "traditions," that is, apostolic directions given by word of mouth or in writing (1Co 11:23; 15:3; 2Th 2:15). The reference here is mainly to ceremonies: for in 1Co 11:23, as to the Lord's Supper, which is not a mere ceremony, he says, not merely, "I delivered unto you," but also, "I received of the Lord"; here he says only, "I delivered to you." Romanists argue hence for oral traditions. But the difficulty is to know what is a genuine apostolic tradition intended for all ages. Any that can be proved to be such ought to be observed; any that cannot, ought to be rejected (Re 22:18). Those preserved in the written word alone can be proved to be such.
3. The Corinthian women, on the ground of the abolition of distinction of sexes in Christ, claimed equality with the male sex, and, overstepping the bounds of propriety, came forward to pray and prophesy without the customary head-covering of females. The Gospel, doubtless, did raise women from the degradation in which they had been sunk, especially in the East. Yet, while on a level with males as to the offer of, and standing in grace (Ga 3:28), their subjection in point of order, modesty, and seemliness, is to be maintained. Paul reproves here their unseemliness as to dress: in 1Co 14:34, as to the retiring modesty in public which becomes them. He grounds his reproof here on the subjection of woman to man in the order of creation.
the head—an appropriate expression, when he is about to treat of woman's appropriate headdress in public.
of every man … Christ—(Eph 5:23).
of … woman … man—(1Co 11:8; Ge 3:16; 1Ti 2:11, 12; 1Pe 3:1, 5, 6).
head of Christ is God—(1Co 3:23; 15:27, 28; Lu 3:22, 38; Joh 14:28; 20:17; Eph 3:9). "Jesus, therefore, must be of the same essence as God: for, since the man is the head of the woman, and since the head is of the same essence as the body, and God is the head of the Son, it follows the Son is of the same essence as the Father" [Chrysostom]. "The woman is of the essence of the man, and not made by the man; so, too, the Son is not made by the Father, but of the essence of the Father" [Theodoret, t. 3, p. 171].
4. praying—in public (1Co 11:17).
prophesying—preaching in the Spirit (1Co 12:10).
having—that is, if he were to have: a supposed case to illustrate the impropriety in the woman's case. It was the Greek custom (and so that at Corinth) for men in worship to be uncovered; whereas the Jews wore the Talith, or veil, to show reverence before God, and their unworthiness to look on Him (Isa 6:2); however, Maimonides [Mishna] excepts cases where (as in Greece) the custom of the place was different.
dishonoureth his head—not as Alford, "Christ" (1Co 11:3); but literally, as "his head" is used in the beginning of the verse. He dishonoreth his head (the principal part of the body) by wearing a covering or veil, which is a mark of subjection, and which makes him look downwards instead of upwards to his Spiritual Head, Christ, to whom alone he owes subjection. Why, then, ought not man to wear the covering in token of his subjection to Christ, as the woman wears it in token of her subjection to man? "Because Christ is not seen: the man is seen; so the covering of him who is under Christ is not seen; of her who is under the man, is seen" [Bengel]. (Compare 1Co 11:7).
5. woman … prayeth … prophesieth—This instance of women speaking in public worship is an extraordinary case, and justified only by the miraculous gifts which such women possessed as their credentials; for instance, Anna the prophetess and Priscilla (so Ac 2:18). The ordinary rule to them is: silence in public (1Co 14:34, 35; 1Ti 2:11, 12). Mental receptivity and activity in family life are recognized in Christianity, as most accordant with the destiny of woman. This passage does not necessarily sanction women speaking in public, even though possessing miraculous gifts; but simply records what took place at Corinth, without expressing an opinion on it, reserving the censure of it till 1Co 14:34, 35. Even those women endowed with prophecy were designed to exercise their gift, rather in other times and places, than the public congregation.
dishonoureth … head—in that she acts against the divine ordinance and the modest propriety that becomes her: in putting away the veil, she puts away the badge of her subjection to man, which is her true "honor"; for through him it connects her with Christ, the head of the man. Moreover, as the head-covering was the emblem of maiden modesty before man (Ge 24:65), and conjugal chastity (Ge 20:16); so, to uncover the head indicated withdrawal from the power of the husband, whence a suspected wife had her head uncovered by the priest (Nu 5:18). Alford takes "her head" to be man, her symbolical, not her literal head; but as it is literal in the former clause, it must be so in the latter one.
all one as if … shaven—As woman's hair is given her by nature, as her covering (1Co 11:15), to cut it off like a man, all admit, would be indecorous: therefore, to put away the head-covering, too, like a man, would be similarly indecorous. It is natural to her to have long hair for her covering: she ought, therefore, to add the other (the wearing of a head-covering) to show that she does of her own will that which nature itself teaches she ought to do, in token of her subjection to man.
6. A woman would not like to be "shorn" or (what is worse) "shaven"; but if she chooses to be uncovered (unveiled) in front, let her be so also behind, that is, "shorn."
a shame—an unbecoming thing (compare 1Co 11:13-15). Thus the shaving of nuns is "a shame."
7-9. Argument, also, from man's more immediate relation to God, and the woman's to man.
he is … image … glory of God—being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (Ps 8:4, 5; compare 2Co 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare Jas 3:9). But "image" alone is applied to the Son of God (Col 1:15; compare Heb 1:3). "Express image," Greek, "the impress." The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Creed].
woman … glory of … man—He does not say, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of God, as well as the man (Ge 1:26, 27). But as the moon in relation to the sun (Ge 37:9), so woman shines not so much with light direct from God, as with light derived from man, that is, in her order in creation; not that she does not in grace come individually into direct communion with God; but even here much of her knowledge is mediately given her through man, on whom she is naturally dependent.
8. is of … of—takes his being from ("out of") … from: referring to woman's original creation, "taken out of man" (compare Ge 2:23). The woman was made by God mediately through the man, who was, as it were, a veil or medium placed between her and God, and therefore, should wear the veil or head-covering in public worship, in acknowledgement of this subordination to man in the order of creation. The man being made immediately by God as His glory, has no veil between himself and God [Faber Stapulensis in Bengel].
9. Neither—rather, "For also"; Another argument: The immediate object of woman's creation. "The man was not created for the sake of the woman; but the woman for the sake of the man" (Ge 2:18, 21, 22). Just as the Church, the bride, is made for Christ; and yet in both the natural and the spiritual creations, the bride, while made for the bridegroom, in fulfilling that end, attains her own true "glory," and brings "shame" and "dishonor" on herself by any departure from it (1Co 11:4, 6).
10. power on her head—the kerchief: French couvre chef, head-covering, the emblem of "power on her head"; the sign of her being under man's power, and exercising delegated authority under him. Paul had before his mind the root-connection between the Hebrew terms for "veil" (radid), and "subjection" (radad).
because of the angels—who are present at our Christian assemblies (compare Ps 138:1, "gods," that is, angels), and delight in the orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanor and dress of the latter being indicative of that inward humility which angels know to be most pleasing to their common Lord (1Co 4:9; Eph 3:10; Ec 5:6). Hammond quotes Chrysostom, "Thou standest with angels; thou singest with them; thou hymnest with them; and yet dost thou stand laughing?" Bengel explains, "As the angels are in relation to God, so the woman is in relation to man. God's face is uncovered; angels in His presence are veiled (Isa 6:2). Man's face is uncovered; woman in His presence is to be veiled. For her not to be so, would, by its indecorousness, offend the angels (Mt 18:10, 31). She, by her weakness, especially needs their ministry; she ought, therefore, to be the more careful not to offend them."
11. Yet neither sex is insulated and independent of the other in the Christian life [Alford]. The one needs the other in the sexual relation; and in respect to Christ ("in the Lord"), the man and the woman together (for neither can be dispensed with) realize the ideal of redeemed humanity represented by the bride, the Church.
12. As the woman was formed out of (from) the man, even so is man born by means of woman; but all things (including both man and woman) are from God as their source (Ro 11:36; 2Co 5:18). They depend mutually each on the other, and both on him.
13. Appeal to their own sense of decorum.
a woman … unto God—By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and angels [Bengel].
14. The fact that nature has provided woman, and not man, with long hair, proves that man was designed to be uncovered, and woman covered. The Nazarite, however, wore long hair lawfully, as being part of a vow sanctioned by God (Nu 6:5). Compare as to Absalom, 2Sa 14:26, and Ac 18:18.
15. her hair … for a covering—Not that she does not need additional covering. Nay, her long hair shows she ought to cover her head as much as possible. The will ought to accord with nature [Bengel].
16. A summary close to the argument by appeal to the universal custom of the churches.
if any … seem—The Greek also means "thinks" (fit) (compare Mt 3:9). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (1Co 1:20).
we—apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to Tertullian [Estius]. The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we—us" (1Co 4:9, 10).
no such custom—as that of women praying uncovered. Not as Chrysostom, "that of being contentious." The Greek term implies a usage, rather than a mental habit (Joh 18:39). The usage of true "churches (plural: not, as Rome uses it, 'the Church,' as an abstract entity; but 'the churches,' as a number of independent witnesses) of God" (the churches which God Himself recognizes), is a valid argument in the case of external rites, especially, negatively, for example, Such rites were not received among them, therefore, ought not to be admitted among us: but in questions of doctrine, or the essentials of worship, the argument is not valid [Sclater] (1Co 7:17; 14:33).
neither—nor yet. Catholic usage is not an infallible test of truth, but a general test of decency.
17. in this—which follows.
I declare—rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)."
that—inasmuch as; in that you, &c. Here he qualifies his praise (1Co 11:2). "I said that I praised you for keeping the ordinances delivered to you; but I must now give injunction in the name of the Lord, on a matter in which I praise you not; namely, as to the Lord's Supper (1Co 11:23; 1Co 14:37).
not for the better—not so as to progress to what is better.
for the worse—so as to retrograde to what is worse. The result of such "coming together" must be "condemnation" (1Co 11:34).
18. first of all—In the first place. The "divisions" (Greek, "schisms") meant, are not merely those of opinion (1Co 1:10), but in outward acts at the love-feasts (Agapæ), (1Co 11:21). He does not follow up the expression, "in the first place," by "in the second place." But though not expressed, a second abuse was in his mind when he said, "In the first place," namely, THE ABUSE OF SPIRITUAL GIFTS, which also created disorder in their assemblies [Alford], (1Co 12:1; 14:23, 26, 33, 40).
in the church—not the place of worship; for Isidore of Pelusium denies that there were such places specially set apart for worship in the apostles' times [Epistle, 246.2]. But, "in the assembly" or "congregation"; in convocation for worship, where especially love, order, and harmony should prevail. The very ordinance instituted for uniting together believers in one body, was made an occasion of "divisions" (schisms).
partly—He hereby excepts the innocent. "I am unwilling to believe all I hear, but some I cannot help believing" [Alford]: while my love is unaffected by it [Bengel].
19. heresies—Not merely "schisms" or "divisions" (1Co 11:18), which are "recent dissensions of the congregation through differences of opinion" [Augustine, Con. Crescon. Don. 2.7, quoted by Trench, Greek Synonyms of the New Testament], but also "heresies," that is, "schisms which have now become inveterate"; "Sects" [Campbell, vol. 2, pp. 126, 127]: so Ac 5:17; 15:5 translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words (Mt 18:7; 24:10, 12; Lu 17:1) foresees "there must be (come) also" matured separations, and established parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of both the godly and the ungodly, and to the discipline of the former for glory. "Heresies" had not yet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms. St. Augustine's rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in all things, charity."
that … approved may be made manifest—through the disapproved (reprobates) becoming manifested (Lu 2:35; 1Jo 2:19).
20. When … therefore—Resuming the thread of discourse from 1Co 11:18.
this is not to—rather, "there is no such thing as eating the Lord's Supper"; it is not possible where each is greedily intent only on devouring "HIS OWN supper," and some are excluded altogether, not having been waited for (1Co 11:33), where some are "drunken," while others are "hungry" (1Co 11:21). The love-feast usually preceded the Lord's Supper (as eating the Passover came before the Lord's Supper at the first institution of the latter). It was a club-feast, where each brought his portion, and the rich, extra portions for the poor; from it the bread and wine were taken for the Eucharist; and it was at it that the excesses took place, which made a true celebration of the Lord's Supper during or after it, with true discernment of its solemnity, out of the question.
21. one taketh before other—the rich "before" the poor, who had no supper of their own. Instead of "tarrying for one another" (1Co 11:33); hence the precept (1Co 12:21, 25).
his own supper—"His own" belly is his God (Php 3:19); "the Lord's Supper," the spiritual feast, never enters his thoughts.
drunken—The one has more than is good for him, the other less [Bengel].
22. What!—Greek, "For."
houses—(compare 1Co 11:34)—"at home." That is the place to satiate the appetite, not the assembly of the brethren [Alford].
despise ye the church of God—the congregation mostly composed of the poor, whom "God hath chosen," however ye show contempt for them (Jas 2:5); compare "of God" here, marking the true honor of the Church.
shame them that have not—namely, houses to eat and drink in, and who, therefore, ought to have received their portion at the love-feasts from their wealthier brethren.
I praise you not—resuming the words (1Co 11:17).
23. His object is to show the unworthiness of such conduct from the dignity of the holy supper.
I—Emphatic in the Greek. It is not my own invention, but the Lord's institution.
received of the Lord—by immediate revelation (Ga 1:12; compare Ac 22:17, 18; 2Co 12:1-4). The renewal of the institution of the Lord's Supper by special revelation to Paul enhances its solemnity. The similarity between Luke's and Paul's account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness.
night—the time fixed for the Passover (Ex 12:6): though the time for the Lord's Supper is not fixed.
betrayed—With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.
24. brake—The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper."
my body … broken for you—"given" (Lu 22:19) for you (Greek, "in your behalf"), and "broken," so as to be distributed among you. The oldest manuscripts omit "broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal "body" could not have been meant; for Christ was still sensibly present among His disciples when He said, "This is My body." They could only have understood Him symbolically and analogically: As this bread is to your bodily health, so My body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest manuscripts.
in remembrance of me—(See on 1Co 11:25).
25. when he had supped—Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [Bengel].
the new testament—or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter.
in my blood—ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12).
as oft as—Greek, "as many times soever": implying that it is an ordinance often to be partaken of.
in remembrance of me—Luke (Lu 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (1Co 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, 3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.
26. For—in proof that the Lord's Supper is "in remembrance" of Him.
show—announce publicly. The Greek does not mean to dramatically represent, but "ye publicly profess each of you, the Lord has died FOR ME" [Wahl]. This word, as "is" in Christ's institution (1Co 11:24, 25), implies not literal presence, but a vivid realization, by faith, of Christ in the Lord's Supper, as a living person, not a mere abstract dogma, "bone of our bone, and flesh of our flesh" (Eph 5:30; compare Ge 2:23); and ourselves "members of His body, of His flesh, and of His bones," "our sinful bodies made clean by His body (once for all offered), and our souls washed through His most precious blood" [Church of England Prayer Book]. "Show," or "announce," is an expression applicable to new things; compare "show" as to the Passover (Ex 13:8). So the Lord's death ought always to be fresh in our memory; compare in heaven, Re 5:6. That the Lord's Supper is in remembrance of Him, implies that He is bodily absent, though spiritually present, for we cannot be said to commemorate one absent. The fact that we not only show the Lord's death in the supper, but eat and drink the pledges of it, could only be understood by the Jews, accustomed to such feasts after propitiatory sacrifices, as implying our personal appropriation therein of the benefits of that death.
till he come—when there shall be no longer need of symbols of His body, the body itself being manifested. The Greek expresses the certainly of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The showbread, literally, "bread of the presence," was in the sanctuary, but not in the Holiest Place (Heb 9:1-8); so the Lord's Supper in heaven, the antitype to the Holiest Place, shall be superseded by Christ's own bodily presence; then the wine shall be drunk "anew" in the Father's kingdom, by Christ and His people together, of which heavenly banquet, the Lord's Supper is a spiritual foretaste and specimen (Mt 26:29). Meantime, as the showbread was placed anew, every sabbath, on the table before the Lord (Le 24:5-8); so the Lord's death was shown, or announced afresh at the Lord's table the first day of every week in the primitive Church. We are now "priests unto God" in the dispensation of Christ's spiritual presence, antitypical to the HOLY PLACE: the perfect and eternal dispensation, which shall not begin till Christ's coming, is antitypical to the HOLIEST PLACE, which Christ our High Priest alone in the flesh as yet has entered (Heb 9:6, 7); but which, at His coming, we, too, who are believers, shall enter (Re 7:15; 21:22). The supper joins the two closing periods of the Old and the New dispensations. The first and second comings are considered as one coming, whence the expression is not "return," but "come" (compare, however, Joh 14:3).
27. eat and drink—So one of the oldest manuscripts reads. But three or four equally old manuscripts, the Vulgate and Cyprian, read, "or." Romanists quote this reading in favor of communion in one kind. This consequence does not follow. Paul says, "Whosoever is guilty of unworthy conduct, either in eating the bread, or in drinking the cup, is guilty of the body and blood of Christ." Impropriety in only one of the two elements, vitiates true communion in both. Therefore, in the end of the verse, he says, not "body or blood," but "body and blood." Any who takes the bread without the wine, or the wine without the bread, "unworthily" communicates, and so "is guilty of Christ's body and blood"; for he disobeys Christ's express command to partake of both. If we do not partake of the sacramental symbol of the Lord's death worthily, we share in the guilt of that death. (Compare "crucify to themselves the Son of God afresh," Heb 6:6). Unworthiness in the person, is not what ought to exclude any, but unworthily communicating: However unworthy we be, if we examine ourselves so as to find that we penitently believe in Christ's Gospel, we may worthily communicate.
28. examine—Greek, "prove" or "test" his own state of mind in respect to Christ's death, and his capability of "discerning the Lord's body" (1Co 11:29, 31). Not auricular confession to a priest, but self-examination is necessary.
so—after due self-examination.
of … of—In 1Co 11:27, where the receiving was unworthily, the expression was, "eat this bread, drink … cup" without "of." Here the "of" implies due circumspection in communicating [Bengel].
let him eat—His self-examination is not in order that he may stay away, but that he may eat, that is, communicate.
29. damnation—A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right translation is "judgment." The judgment is described (1Co 11:30-32) as temporal.
not discerning—not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body. Most of the oldest manuscripts omit "Lord's" (see 1Co 11:27). Omitting also "unworthily," with most of the oldest manuscripts, we must translate, "He that eateth and drinketh, eateth and drinketh judgment to himself, IF he discern not the body" (Heb 10:29). The Church is "the body of Christ" (1Co 12:27). The Lord's body is His literal body appreciated and discerned by the soul in the faithful receiving, and not present in the elements themselves.
30. weak … sickly—He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [Tittmann, Greek Synonyms of the New Testament].
sleep—are being lulled in death: not a violent death; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brought to a right state on the sick bed (1Co 11:31).
31. if we would judge ourselves—Most of the oldest manuscripts, read "But," not "For." Translate also literally "If we duly judged ourselves, we should not be (or not have been) judged," that is, we should escape (or have escaped) our present judgments. In order to duly judge or "discern [appreciate] the Lord's body," we need to "duly judge ourselves." A prescient warning against the dogma of priestly absolution after full confession, as the necessary preliminary to receiving the Lord's Supper.
32. chastened—(Re 3:19).
with the world—who, being bastards, are without chastening (Heb 12:8).
33. tarry one for another—In contrast to 1Co 11:21. The expression is not, "Give a share to one another," for all the viands brought to the feast were common property, and, therefore, they should "tarry" till all were met to partake together of the common feast of fellowship [Theophylact].
34. if any … hunger—so as not to be able to "tarry for others," let him take off the edge of his hunger at home [Alford] (1Co 11:22).
the rest—"the other questions you asked me as to the due celebration of the Lord's Supper." Not other questions in general; for he does subsequently set in order other general questions in this Epistle.