1 Corinthians 11 study notes

10:14–11:1 Section

Paul made it very clear that false gods aren’t real. They aren’t true gods. Food sacrificed to them doesn’t mean anything. Believers are free to eat that food.

But there are two reasons they should be careful. Firstly, when people make sacrifices to false gods they actually honour evil spiritual beings. Believers must refuse anything that joins them to evil.

Secondly, believers must be careful not to confuse people about what is right or wrong. Paul described this like making people trip and fall. People may think that a certain food is wrong to eat. If they see a believer eat that food, they think the believer is doing something evil. This may lead people to doubt the truth about God and to not believe in him.

Believers have the right to eat and drink anything that they thank God for. But there is something more important than using that right. It’s helping people believe in Jesus and follow him. Believers bring glory to God when they do things for the good of others.

10:23–11:1

Paul concludes the discussion started in 8:1 with guidance on when Christians may eat meat offered to an idol and when they should not (see study note on 1 Corinthians 8:1–11:1). His guidance emphasizes the principle of giving up one's rights out of love (see also 8:13–9:23).

11:1

imitate me: Compare 4:16; Philippians 3:17.

11:2

the traditions, just as I passed them on to you: This phrase usually means an important tradition of Christian teaching shared by word of mouth (see also 11:23; 15:1–3; 2 Thessalonians 2:15).

11:2–16 Section

God is worshipped in different ways in different places and at different times. These ways are often based on what is common and proper where people live.

In Paul’s time in the areas around the Mediterranean Sea, hair was very important. It was considered proper for women to wear their hair long and to cover their heads. That wasn’t considered proper for men.

Corinthian believers who were men wore their hair in a certain way. Corinthian believers who were women did something else with their hair. But all of them prayed, prophesied and worshipped God. They were all under God’s authority.

11:3

the head of every man is Christ, and the head of the woman is man, and the head of Christ is God: The word head serves as a metaphor for either source or authority. The immediate context and Paul's overall teaching suggest that head means authority in this context (see Genesis 3:16; Ephesians 5:21–23; Colossians 3:18; 1 Peter 3:1).

11:3–16

Paul discusses a woman's use of a head covering. He argues that women who pray or prophesy in public should wear a veil. This is to dress modestly and appropriately during worship (compare 1 Timothy 2:9; 1 Peter 3:3). Some in Corinth were not wearing head coverings, citing freedom in Christ. Paul supports the custom based on social traditions, the Genesis creation story, and the presence of angels.

11:4–6

In this passage, head is used both literally and figuratively. A man who covers his physical head while praying dishonors his spiritual head, Christ. A woman who prays or prophesies without covering her physical head dishonors her spiritual head, her husband.
The spiritual gift of prophesying is the God-given ability to speak a specific message from God, not just to predict the future (see 12:10; 14:1–5; 1 Thessalonians 5:20).
every woman who prays or prophesies: Women were allowed to pray and prophesy publicly in the church (see Acts 21:9).

11:7

he is the image and glory of God: See Genesis 1:26–27.

11:10

because of the angels: Angels are guardians of the world, ensuring everything follows God's plan (see Genesis 19:1–21; 22:11–12; Exodus 23:20; Numbers 22:22–23; Psalms 34:7; 91:11; 103:20–21; Hebrews 1:7, 14). Believers should act appropriately in front of others and God's observing angels (compare 1 Timothy 5:21).
ought to have a sign of authority on her head: should wear a covering on her head to show she is under authority.

11:11–12

But everything comes from God (compare 8:6): Both men and women must ultimately submit to God, who is the head of all.

11:13

Judge for yourselves…Is it proper?: This rhetorical question expects the answer "no."

11:14

Doesn't nature itself teach you?: In Paul's culture, men did not wear long hair.

11:15

Paul argues that social rules about hair length show basic differences between men and women.
For long hair is given to her as a covering: Paul suggests that women's long hair, which covers their heads, indicates that God wants women to have some form of "covering."

11:16

If anyone is inclined to dispute this: Some members of the diverse Corinthian church disagreed with Paul.
Paul’s final point is that wearing a head covering was a long-standing church custom. Most modern interpreters believe this custom was based on culture.

11:17

your gatherings: Early Christians met in someone's home at least once a week, usually on the Lord's Day (see 16:2).

11:17–34

Paul discusses issues with how the Corinthians interact with each other and with the Lord during the Lord's Supper.

11:17–34 Section

The way that the Corinthian believers shared the Lord’s Supper caused harm to the church. It didn’t show how Jesus’ followers were brought together as one.

The Corinthian church had separated into different groups. Rich people and poor people were treated differently. Some had a feast during the Lord’s Supper and even got drunk. Others were left with nothing to eat.

As a result of this, judgement had come upon the church. Some believers had become sick and others had died.

Paul explained that the Lord’s Supper is about remembering and announcing Jesus’ death. Jesus gave his body as a sacrifice to establish a new covenant with God’s people.

Believers must honour Jesus’ body that was buried and was raised from the dead. Believers must also honour the other believers in the body of Christ. In this way they also honour Jesus. Their worship practices should help them take care of one another as God’s family.

11:18

The divisions might refer to those mentioned in 1:10–12 (compare Titus 3:10), or more likely, they result from social discrimination during shared meals (see 1 Corinthians 11:21–22, 33; Acts 6:1).

11:19

This ironic expression criticizes the Corinthian Christians for claiming superiority based on their differences. Alternatively, Paul might suggest that while their divisiveness is wrong, it will reveal who among them is truly faithful.

11:20–22

Some people cared more about eating their own dinner than about the Lord's Supper.

11:23

For I received from the Lord what I also passed on to you: This is one of the few clear references in Paul's letters to traditions passed down from Christ (see also 7:10; 9:14; compare 1 Thessalonians 4:15–17).
On the night he was betrayed: See Mark 14:43–46.

11:24

Jews and early Christians traditionally thanked God for their food before eating (see study note on Mark 14:22–25).
This is My body: Compare John 6:32–35, 48–58.

11:25

After supper may suggest that the main meal separated the breaking of the bread from the drinking of the cup (see Luke 22:20).
The new covenant is God's promise to forgive sins because of Jesus' sacrificial death (compare Jeremiah 31:31–34; 32:40; Luke 22:20; Hebrews 7:22; 8:8–10; 9:15; 10:12–18; 12:24; 13:20). The blood of a sacrifice confirmed an agreement or covenant (see Exodus 24:8; Zechariah 9:11; Hebrews 9:12; 13:20; compare Romans 3:25; 5:9).

In light of 11:27, the body of Christ likely refers to the death of Christ, not the church, though some interpret it that way.
Those who eat the bread or drink the cup in an unworthy manner bring God's judgment upon themselves. This judgment may result in infirmities, sickness, or even death (see Acts 5:5, 10).

1 Corinthians 11