Tyndale Open Study Notes1 Corinthians 11

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).

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

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).

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.

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).

• 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).

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

• 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.

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

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

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

• 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."

• 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.

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

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

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).

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.

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

• 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.

• 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.

• 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).

When Christians take the Lord’s Supper, they share the importance of the Lord’s death with others until he returns (see 1:7–8; compare 1 Thessalonian 1:9–10; 3:12; 4:13–18; 5:23).

Taking the Lord’s Supper without understanding its importance or with unconfessed sin is unworthy (see 11:28–31). It is like sinning against the body and blood of the Lord; it treats his sacrificial death as unimportant (compare Hebrews 10:29).

Before taking the Lord's Supper, Christians should confess their sins and think about what the bread and cup mean (11:26).

• 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).

Judging yourself, which means admitting your sins and repenting, prevents God's judgment.

When God judges and disciplines his people (see Deuteronomy 8:5; Hebrews 12:5–11), it is for their ultimate benefit. This ensures they are not condemned with the world (see Ephesians 2:1–3).

when I come: Paul was planning to visit soon (4:19; 16:5–7).