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.
Matthew Henry's Commentary on 1 Corinthians 11:2-34
Commentary on 1 Corinthians 11:2-16
(Read 1 Corinthians 11:2-16)
Here begin particulars respecting the public assemblies, 1 Corinthians 14. In the abundance of spiritual gifts bestowed on the Corinthians, some abuses had crept in; but as Christ did the will, and sought the honour of God, so the Christian should avow his subjection to Christ, doing his will and seeking his glory. We should, even in our dress and habit, avoid every thing that may dishonour Christ. The woman was made subject to man, because made for his help and comfort. And she should do nothing, in Christian assemblies, which looked like a claim of being equal. She ought to have "power," that is, a veil, on her head, because of the angels. Their presence should keep Christians from all that is wrong while in the worship of God. Nevertheless, the man and the woman were made for one another. They were to be mutual comforts and blessings, not one a slave, and the other a tyrant. God has so settled matters, both in the kingdom of providence and that of grace, that the authority and subjection of each party should be for mutual help and benefit. It was the common usage of the churches, for women to appear in public assemblies, and join in public worship, veiled; and it was right that they should do so. The Christian religion sanctions national customs wherever these are not against the great principles of truth and holiness; affected singularities receive no countenance from any thing in the Bible.
Commentary on 1 Corinthians 11:17-22
(Read 1 Corinthians 11:17-22)
The apostle rebukes the disorders in their partaking of the Lord's supper. The ordinances of Christ, if they do not make us better, will be apt to make us worse. If the use of them does not mend, it will harden. Upon coming together, they fell into divisions, schisms. Christians may separate from each other's communion, yet be charitable one towards another; they may continue in the same communion, yet be uncharitable. This last is schism, rather than the former. There is a careless and irregular eating of the Lord's supper, which adds to guilt. Many rich Corinthians seem to have acted very wrong at the Lord's table, or at the love-feasts, which took place at the same time as the supper. The rich despised the poor, and ate and drank up the provisions they brought, before the poor were allowed to partake; thus some wanted, while others had more than enough. What should have been a bond of mutual love and affection, was made an instrument of discord and disunion. We should be careful that nothing in our behaviour at the Lord's table, appears to make light of that sacred institution. The Lord's supper is not now made an occasion for gluttony or revelling, but is it not often made the support of self-righteous pride, or a cloak for hypocrisy? Let us never rest in the outward forms of worship; but look to our hearts.
Commentary on 1 Corinthians 11:23-34
(Read 1 Corinthians 11:23-34)
The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these are the bread and wine. What is eaten is called bread, though at the same time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthew tells us, our Lord bid them all drink of the cup, Matthew 26:27, as if he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour's actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup and drink, and to do both in remembrance of Christ. But the outward acts are not the whole, or the principal part, of what is to be done at this holy ordinance. Those who partake of it, are to take him as their Lord and Life, yield themselves up to him, and live upon him. Here is an account of the ends of this ordinance. It is to be done in remembrance of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's right hand. It is not merely in remembrance of Christ, of what he has done and suffered; but to celebrate his grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not an ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with an unsuitable temper of mind; or keeping up the covenant with sin and death, while professing to renew and confirm the covenant with God. No doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discouraged from attending at this holy ordinance. The Holy Spirit never caused this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle was addressing Christians, and warning them to beware of the temporal judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes those whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who come to the Lord's table. Self-examination is necessary to right attendance at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divine judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord's table. Let all look to it, that they do not come together to God's worship, so as to provoke him, and bring down vengeance on themselves.