Bible Commentaries

Imitators of me (μιμηται μου — mimētai mou). In the principle of considerate love as so clearly shown in chapters 1 Corinthians 8-10 and in so far as (κατως — kathōs) Paul is himself an imitator of Christ. The preacher is a leader and is bound to set an example or pattern (τυπος — tupos) for others (Titus 2:7). This verse clearly belongs to the preceding chapter and not to chapter 11.

Hold fast the traditions (τας παραδοσεις κατεχετε — tas paradoseis katechete). Hold down as in 1 Corinthians 15:2. Παραδοσις — Paradosis (tradition) from παραδιδωμι — paradidōmi (παρεδωκα — paredōka first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in Matthew 15:2. (which see) and contrary to the will of God (Mark 7:8.) or it may be wholly good as here. There is a constant conflict between the new and the old in science, medicine, law, theology. The obscurantist rejects all the new and holds to the old both true and untrue. New truth must rest upon old truth and is in harmony with it.

But I would have you know (τελω δε υμας ειδεναι — thelō de humas eidenai). But I wish you to know, censure in contrast to the praise in 1 Corinthians 11:2.

The head of Christ is God (κεπαλη του Χριστου ο τεος — kephalē tou Christou ho theos). Rather, God is the head of Christ, since κεπαλη — kephalē is anarthrous and predicate.

Having his head covered (κατα κεπαλης εχων — kata kephalēs echōn). Literally, having a veil (καλυμμα — kalumma understood) down from the head (κεπαλης — kephalēs ablative after κατα — kata as with κατα — kata in Mark 5:13; Acts 27:14). It is not certain whether the Jews at this time used the tallith, “a four-corned shawl having fringes consisting of eight threads, each knotted five times” (Vincent) as they did later. Virgil (Aeneid iii., 545) says: “And our heads are shrouded before the altar with a Phrygian vestment.” The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.

With her head unveiled (ακατακαλυπτωι τηι κεπαληι — akatakaluptōi tēi kephalēi). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), “with the head unveiled.” Probably some of the women had violated this custom. “Amongst Greeks only the εταιραι — hetairai so numerous in Corinth, went about unveiled; slave-women wore the shaven head - also a punishment of the adulteress” (Findlay). Cf. Numbers 5:18.

One and the same thing as if she were shaven (εν και το αυτο τηι εχυρημενηι — hen kai to auto tēi exurēmenēi). Literally, “One and the same thing with the one shaven” (associative instrumental case again, Robertson, Grammar, p. 530). Perfect passive articular participle of the verb χυραω — xuraō later form for the old χυρεω — xureō It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah 7:20). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

Let her also be shorn (και κειραστω — kai keirasthō). Aorist middle imperative of κειρω — keirō to shear (as sheep). Let her cut her hair close. A single act by the woman.

If it is a shame (ει δε αισχρον — ei de aischron). Condition of first class assumed to be true. Αισχρον — Aischron is old adjective from αισχος — aischos bareness, disgrace. Clearly Paul uses such strong language because of the effect on a woman‘s reputation in Corinth by such conduct that proclaimed her a lewd woman. Social custom varied in the world then as now, but there was no alternative in Corinth.

To be shorn or shaven (το κειρασται και χυρασται — to keirasthai kai xurasthai). Articular infinitives subject of copula εστιν — estin understood, κειρασται — keirasthai first aorist middle, χυρασται — xurasthai present middle. Note change in tense.

Let her be veiled (κατακαλυπτεστω — katakaluptesthō). Present middle imperative of old compound κατακαλυπτω — katȧkaluptō here alone in N.T. Let her cover up herself with the veil (down, κατα — kata the Greek says, the veil hanging down from the head).

The image and glory of God (εικων και δοχα τεου — eikōn kai doxa theou). Anarthrous substantives, but definite. Reference to Genesis 1:27 whereby man is made directly in the image (εικων — eikōn) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (δοχα — doxa) of God as the crown of creation and as endowed with sovereignty like God himself.

The glory of the man (δοχα ανδρος — doxa andros). Anarthrous also, man‘s glory. In Genesis 2:26 the lxx has αντρωπος — anthrōpos (Greek word for both male and female), not ανηρ — anēr (male) as here. But the woman (γυνη — gunē) was formed from the man (ανηρ — anēr) and this priority of the male (1 Corinthians 11:8) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.

For the woman (δια την γυναικα — dia tēn gunaika). Because of (δια — dia with accusative case) the woman. The record in Genesis gives the man (ανηρ — anēr) as the origin (εκ — ek) of the woman and the reason for (δια — dia) the creation (εκτιστη — ektisthē first aorist passive of κτιζω — ktizō old verb to found, to create, to form) of woman.

Ought (οπειλει — opheilei). Moral obligation therefore (δια τουτο — dia touto rests on woman in the matter of dress that does not (ουκ οπειλει — ouk opheilei in 1 Corinthians 11:7) rest on the man.

To have a sign of authority (εχουσιαν εχειν — exousian echein). He means σημειον εχουσιας — sēmeion exousias (symbol of authority) by εχουσιαν — exousian but it is the sign of authority of the man over the woman. The veil on the woman‘s head is the symbol of the authority that the man with the uncovered head has over her. It is, as we see it, more a sign of subjection (ψποταγης — hypotagēs 1 Timothy 2:10) than of authority (εχουσιας — exousias).

Because of the angels (δια τους αγγελους — dia tous aggelous). This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2).

Howbeit (πλην — plēn). This adversative clause limits the preceding statement. Each sex is incomplete without (χωρις — chōris apart from, with the ablative case) the other.

In the Lord (εν Κυριωι — en Kuriōi). In the sphere of the Lord, where Paul finds the solution of all problems.

Of (εκ — ek)

- by (δια — dia). Ever since the first creation man has come into existence by means of (δια — dia with genitive) the woman. The glory and dignity of motherhood. Cf. The Fine Art of Motherhood by Ella Broadus Robertson.

Is it seemly? (πρεπον εστιν — prepon estiṉ). Periphrastic present indicative rather than πρεπει — prepei See note on Matthew 3:15. Paul appeals to the sense of propriety among the Corinthians.

Nature itself (η πυσις αυτη — hē phusis autē). He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer (ουδε — oude). Πυσις — Phusis from old verb πυω — phuō to produce, like our word nature (Latin natura), is difficult to define. Here it means native sense of propriety (cf. Romans 2:14) in addition to mere custom, but one that rests on the objective difference in the constitution of things.

Have long hair (κομαι — komāi). Present active subjunctive of κομαω — komaō (from κομη — komē hair), old verb, same contraction (αηιαι — ̇aēîāi) as the indicative (αει αι — aei ̂ āi), but subjunctive here with εαν — ean in third class condition. Long hair is a glory to a woman and a disgrace to a man (as we still feel). The long-haired man! There is a papyrus example of a priest accused of letting his hair grow long and of wearing woollen garments.

For a covering (αντι περιβολαιου — anti peribolaiou). Old word from περιβαλλω — periballō to fling around, as a mantle (Hebrews 1:12) or a covering or veil as here. It is not in the place of a veil, but answering to (αντι — anti in the sense of αντι — anti in John 1:16), as a permanent endowment (δεδοται — dedotai perfect passive indicative).

Contentious (πιλονεικος — philoneikos). Old adjective (πιλοσ νεικος — philosσυνητειαν — neikos), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother.

Custom (συνητης — sunētheian). Old word from συν ητος — sunēthēs (sunēthos), like Latin consuetudo, intercourse, intimacy. In N.T. only here and 1 Corinthians 8:7 which see. “In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short” (Vincent).

This (τουτο — touto). Probably the preceding one about the head-dress of women, and transition to what follows.

I praise you not (ουκ επαινω — ouk epainō). In contrast to the praise in 1 Corinthians 11:2.

For the better (εις το κρεισσον — eis to kreisson). Neuter articular comparative of κρατυς — kratus but used as comparative of καλος — kalos good. Attic form κρειττον — kreitton

For the worse (εις το ησσον — eis to hēsson). Old comparative from ηκα — hēka softly, used as comparative of κακος — kakos bad. In N.T. only here and 2 Corinthians 12:15.

First of all (πρωτον μεν — prōton men). There is no antithesis (δευτερον δε — deuteron de secondly, or επειτα δε — epeita de in the next place) expressed. This is the primary reason for Paul‘s condemnation and the only one given.

When ye come together in the church (συνερχομενων ημων εν εκκλησιαι — sunerchomenōn hēmōn en ekklēsiāi). Genitive absolute. Here εκκλησια — ekklēsia has the literal meaning of assembly.

Divisions (σχισματα — schismata). Accusative of general reference with the infinitive υπαρχειν — huparchein in indirect discourse. Old word for cleft, rent, from σχιζω — schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper.

Partly (μερος τι — meros ti). Accusative of extent (to some part) like παντα — panta in 1 Corinthians 10:33. He could have said εκ μερους — ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω — akouō).

Must be (δει ειναι — dei einai). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. Matthew 18:7.

Heresies (αιρεσεις — haireseis). The schisms naturally become factions or parties. Cf. strifes (εριδες — erides) in 1 Corinthians 1:11. See Acts 15:5 for haireseis a choosing, taking sides, holding views of one party, heresy (our word). “Heresy is theoretical schism, schism practical heresy.” Cf. Titus 3:10; 2 Peter 2:1. In Paul only here and Galatians 5:20.

That (hina). God‘s purpose in these factions makes the proved ones (αιρεσεις — hoi dokimoi) become manifest (ινα — phaneroi). “These οι δοκιμοι — haireseis are a magnet attracting unsound and unsettled minds” (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.

To eat the Lord‘s Supper (Κυριακον δειπνον παγειν — Kuriakon deipnon phagein). Κυριακος — Kuriakos adjective from Κυριος — Kurios belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, Light from the Ancient East, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the Αγαπη — Agapē or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord‘s Supper) and the Eucharist or Lord‘s Supper. Δειπνον — Deipnon so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord‘s Supper at all.

Taketh before (προλαμβανει — prolambanei). Before others. Old verb to take before others. It was conduct like this that led to the complete separation between the Love-feast and the Lord‘s Supper. It was not even a common meal together (κοινον δειπνον — Koinéon deipnon), not to say a Lord‘s δειπνον — deipnon It was a mere grab-game.

This one is hungry (ος δε πειναι — hos de peināi). Demonstrative ος — hos Nothing is left for him at the love-feast.

Another is drunken (ος δε μετυει — hos de methuei). Such disgusting conduct was considered shameful in heathen club suppers. “Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord” (Robertson and Plummer). On μετυω — methuō to be drunk, see Matthew 24:49; Acts 2:15.

What? Have ye not houses? (Μη γαρ οικιας ουκ εχετε — Mē gar oikias ouk echete̱) The double negative (μηουκ — mē̇̇ouk) in the single question is like the idiom in 1 Corinthians 9:4. which see. Μη — Mē expects a negative answer while ουκ — ouk negatives the verb εχετε — echete “For do you fail to have houses?” Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, καταπρονειτε — kataphroneite) of the church of God.

That have not (τους μη εχοντας — tous mē echontas). Not those without houses, but those who have nothing, “the have-nots” (Findlay) like 2 Corinthians 8:12, in contrast with οι εχοντες — hoi echontes “the haves” (the men of property).

What shall I say to you? (τι ειπω υμιν — ti eipō humiṉ) Deliberative subjunctive that well expresses Paul‘s bewilderment.

For I received of the Lord (εγο γαρ παρελαβον απο του Κυριου — ego gar parelabon apo tou Kuriou). Direct claim to revelation from the Lord Jesus on the origin of the Lord‘s Supper. Luke‘s account (Luke 22:17-20) is almost identical with this one. He could easily have read 1 Corinthians before he wrote his Gospel. See note on 1 Corinthians 15:3 for use of both παρελαβον — parelabon and παρεδωκα — paredōka Note παρα — para in both verbs. Paul received the account from (παρααπο — parȧ̇apo) the Lord and passed it on from himself to them, a true παραδοσις — paradosis (tradition) as in 1 Corinthians 11:2.

He was betrayed (παρεδιδετο — paredideto). Imperfect passive indicative (irregular form for παρεδιδοτο — paredidoto Robertson, Grammar, p. 340). Same verb as παρεδωκα — paredōka (first aorist active indicative just used for “I delivered”).

When he had given thanks (ευχαριστησας — eucharistēsas). First aorist active participle of ευχαριστεω — eucharisteō from which word our word Eucharist comes, common late verb (see note on 1 Corinthians 1:14).

Which is for you (το υπερ υμων — to huper humōn). Κλωμενον — Klōmenon (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Luke 22:19) has διδομενον — didomenon (given) which is the real idea here. As a matter of fact the body of Jesus was not broken (John 19:36). The bread was broken, but not the body of Jesus.

In remembrance of me (εις την εμην αναμνησιν — eis tēn emēn anamnēsin). The objective use of the possessive pronoun εμην — emēn Not my remembrance of you, but your remembrance of me. Αναμνησις — Anamnēsis from αναμιμνησκω — anamimnēskō to remind or to recall, is an old word, but only here in N.T. save Luke 22:19 which see.

After supper (μετα το δειπνησαι — meta to deipnēsai). Μετα — Meta and the articular aorist active infinitive, “after the dining” (or the supping) as in Luke 22:20.

The new covenant (η καινη διατηκη — hē kainē diathēkē). For διατηκη — diathēkē see note on Matthew 26:28. For καινος — kainos see Luke 5:38 and note on Luke 22:20. The position of εστιν — estin before εν τωι αιματι — en tōi haimati (in my blood) makes it a secondary or additional predicate and not to be taken just with διατηκη — diathēkē (covenant or will).

As oft as ye drink it (οσακις αν πινητε — hosakis an pinēte). Usual construction for general temporal clause of repetition (αν — an and the present subjunctive with οσακις — hosakis). So in 1 Corinthians 11:26.

Till he come (αχρι ου ελτηι — achri hou elthēi). Common idiom (with or without αν — an) with the aorist subjunctive for future time (Robertson, Grammar, p. 975). In Luke 22:18 we have εως ου ελτηι — heōs hou elthēi The Lord‘s Supper is the great preacher (καταγγελλετε — kataggellete) of the death of Christ till his second coming (Matthew 26:29).

Unworthily (αναχιως — anaxiōs). Old adverb, only here in N.T., not genuine in 1 Corinthians 11:29. Paul defines his meaning in 1 Corinthians 11:29. He does not say or imply that we ourselves must be “worthy” (αχιοι — axioi) to partake of the Lord‘s Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here.

Shall be guilty (ενοχος εσται — enochos estai). Shall be held guilty as in Matthew 5:21. which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. Hebrews 6:6; Hebrews 10:29).

Let a man prove himself (δοκιμαζετω αντρωπος εαυτον — dokimazetō anthrōpos heauton). Test himself as he would a piece of metal to see if genuine. Such examination of one‘s motives would have made impossible the disgraceful scenes in 1 Corinthians 11:20.

If he discern not the body (μη διακρινων το σωμα — mē diakrinōn to sōma). So-called conditional use of the participle, “not judging the body.” Thus he eats and drinks judgment (κριμα — krima) on himself. The verb διακρινω — diȧkrinō is an old and common word, our dis-cri-minate, to distinguish. Eating the bread and drinking the wine as symbols of the Lord‘s body and blood in death probes one‘s heart to the very depths.

And not a few sleep (και κοιμωνται ικανοι — kai koimōntai hikanoi). Sufficient number (ικανοι — hikanoi) are already asleep in death because of their desecration of the Lord‘s table. Paul evidently had knowledge of specific instances. A few would be too many.

But if we discerned ourselves (ει δε εαυτους διεκρινομεν — ei de heautous diekrinomen). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged (εκρινομετα — ekrinometha). Note distinction in the two verbs.

Ye are chastened of the Lord (υπο του Κυριου παιδευομετα — hupo tou Kuriou paideuometha). On this sense of παιδευω — paideuō from παις — pais child, to train a child (Acts 7:22), to discipline with words (2 Timothy 2:25), to chastise with scourges see note on Luke 23:16 (Hebrews 12:7), and so by afflictions as here (Hebrews 12:6). υπο του Κυριου — Hupo tou Kuriou can be construed with κρινομενοι — krinomenoi instead of with παιδευομετα — paideuometha

With the world (συν τωι κοσμωι — sun tōi kosmōi). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of ινα μη — hina mē here with κατακριτωμεν — katakrithōmen (first aorist passive subjunctive).

Wait one for another (αλληλους εκδεχεστε — allēlous ekdechesthe). As in John 5:3; Acts 17:16. That is common courtesy. Wait in turn. Vulgate has invicem expectate.

At home (εν οικωι — en oikōi). If so hungry as all that (1 Corinthians 11:22).

The rest (τα λοιπα — ta loipa). He has found much fault with this church, but he has not told all.

I will set in order (διαταχομαι — diataxomai). Not even Timothy and Titus can do it all.

Whensoever I come (ως αν ελτω — hōs an elthō). Common idiom for temporal clause of future time (conjunction like ως — hōs with αν — an and aorist subjunctive ελτω — elthō).