1 Corinthians 11

1. The Apostle exhorts the Corinthians to imitate him, and praiseth them that they kept his institutions. 3. Reforms certain abuses which were found in their assemblies: first that in praying and prophesying the men had their heads covered, and the women uncovered, 4. which he proves to be unseemly, both for the men because they are the head of the women, and for the men because they are the head of the women, and for the women, who seeing they are subject to the man, for a token thereof ought to cover their heads: or otherwise that both men and women dishonour their head, 14. and do contrary to nature. 18. Afterward that there were divisions in their assemblies. 20. and moreover that the Lords supper was not rightly observed amongst them, forasmuch as the rich in particular kept feasts beforehand, whereby some came drunk to the Lords supper, 23. to reform which abuses he sets before them the institution of the Lord ’s Supper and the signification of the same, 26. and teacheth to what end and to what manner it must be held, 29. and what judgments they are to expect, and were already sent by God upon some of them who did not use the same aright. 33. Finally be teacheth how they shall amend those abuses.

1. Be imitators of me, even as I also of Christ. [Namely, am an imitator, namely, who is the most perfect pattern of all virtues; so that men indeed must imitate their teachers, but so far forth as they imitate Christ,]

2. And I praise you brethren that ye are mindful of me in all things, [Or that ye remember all my things, i.e. doctrines and exhortations] and keep the institutions [Gr. Traditions, or delivering-over, whereby then are understood as he himself afterward declares, some ordinances of his, not which are articles of faith, but which concerned the outward form which ought to be observed in the assemblies, and exercises of God’s worship] as I delivered (them) over unto you.

3. But I will that ye should know, [That is, that ye mark the order of subjection which God hath appointed amongst men, in his spiritual body, that ye may do nothing repugnant to the same] that Christ is the head [that is, set over him, having dominion over him, as the head is above and over the members] of every man: [namely, belonging to his spiritual body: for of those he properly treats here. Not that he is not also the head of the woman, for he is the head of the whole body, Ephesians 5:23.] and the man the head of the woman: and God the head of Christ. [namely, God the Father, under whom the Son of God Jesus Christ stands, not in respect of his divine nature, according to which is equal to the Father in dignity and highness, John 10:30. Philippians 2:6. but in respect of his mediator-ship, according to which he hath subjected himself to the Father for our sakes, and is less than the Father, John 14:28. as an Ambassador amongst men, as such, is less than him that sends him: although by nature they are equal.]

4. Every man that prayeth [That is, that either makes the public prayer in the assemblies, or heareth and joins in prayer] or prophecyeth [or readeth and expoundeth the writings of the Prophets in the assemblies, 1. Cor. 14. v. 3, 29. & c. or foretells some future things by divine revelation. For that gift was then given by God to some for the comfort of the church, 1 Cor. 14. 26. Ephesians 4:11. Or he that heareth such expositions in the congregations] having (ought) on his head [namely, any covering, as is long hair, v. 14. or a hat, veil or the like, v. 7. as the Gentiles used to worship their Idols with covered heads. See Virgil. Aneid. 3. Sueton. In Vitell.] he dishonours his head. [namely, forasmuch as the uncovering of the head was then a sign of power and dominion, as on the contrary now at this day those that have power over others, will keep their heads covered, and they that are under others will uncover their heads before them. But in all these things, we must always have respect to the use of divers times and countries and what is honourable and edifying therein, 1 Cor. 14. 40. Philippians 4:8.]

5. But every woman, [Namely, which is married and is subject to the power of her husband. See v. 3. although the rest are not here excluded] which prayeth or prophecyeth [that is, which in the assembly heareth the public prayers, or the exposition of the writings of the Prophets: For that a woman should make prayers openly in the assembly, or expound the Scripture is forbidden her, 1 Cor. 14. v, 34, 35, 1 Tim. 2. 12. Or who being endued with extraordinary gifts of prayer or foretelling things future, will propound them in the congregation, being moved thereunto by divine inspiration. See Joel 2:28. Luke 2:36. Acts 21:9.] with an uncovered head, dishonoureth her head; [or shameth her head, causeth shame to her head, namely, because by that sign it seemeth she would deny that she is subject to her husband: and also in some sort that Christ is not the head of his church. See v. 4.] for it is one and the same [namely, of all one unseemliness, namely, if she lay aside the artificial covering, it is as much as if they should lay aside the natural covering] as if (her) hair were cut off.

6. For if a woman be not covered, let her also be shorn: [That is, it is even as much, and even as shameful as if she were shorn] but if it be ugly for a woman to be shorn [namely, with sheers] or to have her hair cut off, [namely, with a razor] let her cover herself.

7. For the man must not cover his head, forasmuch as he is the image, [Namely, in respect of his power and dominion which he hath over the woman. For otherwise in respect of holiness and righteousness the woman was created after the image of God as well as the man; Genesis 1:26, 27.] and glory of God: [namely, because in the mans dominion over the woman, God makes appear the glory and command that he hath over his creatures] but the woman is the glory of the man. [namely, because the womans subjection under man is an argument of the power, authority and excellency of man above the woman.]

8. For the man is not of the woman, [Namely, at first created by God. See Genesis 2:21,22. Otherwise now according to the course of nature, are born of women, Job 14:1. See also the 12 verse] but the woman of the man.

9. For neither was the man created for the woman, [Namely, to be subject to her and serve to her] but the woman of the man. [namely, to be subject to him for his service, and to be a help which should be with him, Gen. 2 18.]

10. Therefore must the woman have a power on her head [That is, a covering, for a sign that she is subject to the power and command of the man. See Genesis 24:65. A phrase whereby the name of the thing signified is ascribed to the sign, which is also very usual in the Sacraments] because of the Angels. [this some understood of the teachers of the church, which in the Scripture are also called Angels, i.e. messengers, or Ambassadors of God, Malachi 2:7. Revelation 1:20. But many more fitly be understood of the ministering spirits, who by reason of their office are very where properly called Angels. For seeing they are present in the assembles of the faithful, Psalms 34:8 and Matthew 18:10. and are grieved by all disorderliness or indecency which might be practiced there, therefore the apostle admonisheth the women that they ought also to reverence these holy spirits, that they may not grieve them herein.]

11. Nevertheless either is the man without the woman, nor woman without the man [This Apostle adds, that because of this dominion, neither the men might wax proud, or the women be grieved] in the Lord. [namely, Jesus Christ with who in respect of his grace and merits, the women have communion as well as the men. See Galatians 3:28.]

12. For as woman is of the man, [See v.8.] so also is the man by the woman, [namely, for as much as he conceived and born of a woman according to the natural birth. Wherefore also he ought not to despise the woman, but to have her in honour, and love her, although he have dominion over her] but all things (are) of God. [that is, as the women as the men are both created by God: and as well the subject of the wife as the wife as the dominion of the man, are both ordained of God. Otherwise it is true also in general, that all creatures are of God. See Rom. 11.v.36. 1 Cor. 8.6.]

13. judge ye among your selves: Or judge ye with your selves. Gr. In your selves. The Apostle will show that this thing which he here presseth is so clear and known, that he will even make the Corinthians themselves judge thereof, as 1 Cor. 10.15.] is it comely that a woman pray to God uncovered?

14. Or doth not even nature itself teach you, [Namely, which amongst other things hath also thereby, distinguished the female sex from male, that the hair of women grows longer and closer then men, and that the same serves her for an ornament and covering] that if a man wear a long hair, it is a dishonour to him? [namely, because this long hair on his head is a covering, and a sign of subjection, whereas he is the head of the woman; and therefore ought not to wear such a sign, whereby he seemeth to deny his dominion. Withal all because so he doth as it were transfer himself into a woman, wearing an ornament which is proper to women, and so as it were denies his sex, which God forbade in the law, Deuteronomy 22:5.]

15. But if a woman wear long hair that it is an dishonour to her? Because the long hair is given her for covering. [Gr. A thing to cast about. Namely, to serve her for covering, and consequently also for a sign of subjection, which therefore is an honour for her, that she thereby acknowledgeth that her subjection is according to the ordinance of God.]

16. But if any man seems to be desirous of contention, [or to love the strive i.e. who would yet dispute much against this thing and reasons, we will not contend any further with him] we have not such a custom [namely, to contend about things which are so clear and notorious] nor the churches of God. [whose example of custom in such things ought in equity to be followed.]

17. Now is [Namely, that which followeth] (that which) I say unto you) [or, relate, mention, declare] I praise not, (namely) that ye come together, not for the better, but for the worse. [that is, not for bettering, but for making you worse. For assembles appointed for this purpose, that believers may therein be edified and bettered: which is not don when things unseemingly are practiced in them.]

18. For first when ye come together in the Church [That is, in the assembles of the faithful, which then were not yet kept in the Churches, as they have now, but in house and other convenient places] I hear [of whom he had heard it declareth, 1 Cor. 1.11.] that they are schisms among you: [schism is, when amongst the members of one Church, being one in point of doctrine, and in the grounds of the same, disunion and division ariseth because of other misunderstandings, each party following his head and leader, whereby the unity of Christ’s body is rent and broken: which is also numbered amongst the works of the flesh, Galatians 5:20. see more largely hereafter, 1 Cor. 1.10.] and I believe in part. [namely, seeing I know the pride and contentiousness of some among you.]

19. For there must also [Namely, forasmuch as there shall always be the course of heresies, as pride, arrogance, ambition and boldness of some men, who are thereby carried on to raise up and adhere to heresies. So long as there shall be such men, there must be heresies. See the like phrase, and further exposition thereof, Matthew 18:7.] be heresies, [herein, is a contention arising about doctrine, when any stifneckedly urge and embrace any errors, repugnant to the fundamentals of saving the doctrine. So that heresies is worse and more harmful then schism. And thereby the Apostle gives the reason why he believes that there are schisms among them, because there was also yet evil found amongst them, namely, heresy, which he after describes and confutes, 1 Cor. 15.] among. [that is, in the midst of the Church. See Acts 20:30. 1 John 2:19.] that those that are sincere [Gr. They that are approved, i.e. they that are in the trial by schisms and heresies, continue in the unity of the Church, and in sound doctrine, and so are found to be sincere: a similitude taken from gold that in the trial by fire abides, 1 Pet. 1.ver.7.] may be made manifest among you. [that is, known to be upright. When the Church is in peace without schism or heresy, all the profess Religion are accounted upright: but when there ariseth schism and heresy, then it is manifest and notorious who abide steadfast in the unity of the Church, and in the soundness of the doctrine or not: as the chaffer is separated from the corn by the fan, Mat.3.12.]

20. When therefore ye come together in one, (that) [Namely, that which ye do] is not to eat the Lords Supper. [namely, forasmuch as unlawful eating, is as not eating. Or, forasmuch as this is not to eat the Lords; but our own supper, as in the following verse.]

21. For in eating [This is to be understood of eating of some meat which the rich brought with them when the Lords supper was to be held, to keep a feast therewith afterwards with the poor, which feasts in the Greek were called Agapai, i.e. love-feast. See hereof, Jud. Ver.12.] every one [namely, of the rich without of the poor. Or every one with those that held with them] taketh before [namely, before the poor are come to them. Or before the Lords supper is held] his own supper. [that is, a supper which is not held in common of the whole Church; as the Lords supper must be held, but which is held privately by some alone, with excluding of others] and this man is hungry, because they will not wait for them, and the rich are drunk, because they oftentimes so entertained one another before at those feasts, that they were drunk.]

22. Have ye therefore no house [In ye can eat before; and assuage your hunger, without doing this openly in the places of assembles. See ver. 34] to eat and drink there? Or despise ye the Church of God [that is, do ye not care of the offences which thereby arise in the Church?] and do ye shame them who have not? [that is, the poor who could bring nothing to such feasts, which either ye will not admit to the same, or will not for them, or so openly show that ye despise them] what shall I say to you? In this I praise (you) not. [that is, in these abuses of the Lords supper I cannot justify you, or praise you as having done well.

23. For I have [The Apostle to amend these abuses, sets them the institution of the holy supper, as the same was the first instituted by Christ: which is the best and surest way to reform and remove abuses, seeing all things in Gods worship must be ordered according to Gods and Christ’s institution] received of the Lord [namely, and not of the men, Galatians 1:12. This was done by relations, which the Lord Christ himself often made to Paul] that which I also gave over unto you, [or, delivered over. That is, faithfully taught, not as my doctrine but as the Lord Christ’s himself] that the Lord Jesus in the night in which he was betrayed took bread: [the exposition of this following institution of the Lords Supper. See Matthew 26:26. etc.]

24. And when he had given thanks, he brake it, and said, take ye, that is my body, which is broken for you: do that for remembrance of me.

25. In like manner he (took) also the cup, after the eating of supper, and said, this cup is the New Testament [Or, Covenant, Exodus 24:8. i.e. a sign and seal of the New Testament or Covenant. For the cup is not the covenant it self, but a sign and seal thereof] in my blood. Do that as often as ye shall drink (it) for remembrance of me.

26. For as often as you shall eat this bread, [It is bread then which is eaten in the Lords supper] and shall drink this cup, [that is, the wine which is in the cup, an improper phrase] ye declare the death of the Lord, [the death of the Lord must be declared in the Lords Supper, as well by the ministers of the word, who by the administration must instruct the people, that this broken bread, and this wine, is a sign and sealing of the bitter death of Christ on the cross, and of the benefits procured for us thereby; as also by those that receive the same, who in their hearts must consider, believe, and with thanksgiving confess, that the Lord Christ died for them, to redeem them from eternal death, and save them; all which is given to understand by the words do this for remembrance of me, ver, 25.] until he come. [namely, to judge the quick and the dead: for as the Sacraments of the old Testament endured until the first coming of Christ in the flesh, so shall the Sacraments of the Testament endure until his second coming in glory.]

27. So then whose unworthily eateth this bread, or drinketh the cup of the Lord, [That comes to pass when the persons are not rightly disposed who go to the Lords Supper, being either publicly scandalous persons, which must also be kept from it, or close hypocrites, and standing in the strife with their neighbours, and laden with hatred, envy, covetousness, and unrighteousness: or else when the faithful themselves have not duly prepared themselves thereunto, or do not receive the same with due consideration] he shall be guilty of the body and blood of the Lord. [namely, because by such abuses he offers contempt to the sign of the body and blood of Christ. For the contempt which is offered to the Kings seal, is accounted as if were done to the King himself.]

28. But let a man proves himself, [that is, search his mind and conscience, whether he feel in his heart a true sorrow and grief for sins, as also a firm faith and confidence in the merits of Jesus Christ, and moreover an unstained purpose to dye in sins more and more. And to walk before God in new godly life. See Genesis 17:1. 2 Cor. 13.5.] and so let him eat [namely, after that he shall duly have proved, and so found himself of [Gr. Out of] the bread, and drink of [Gr. Out of] the cup.

29. For he that eateth and drinketh unworthily, he eateth and drinketh judgement [that is, guilt or punishment. See Mat. 23.14. Luke 23:40. Romans 2:3. and 5.16. and 13.2. James 3:1. which is to be understood either of eternal punishments in respect of hypocrites: or temporal chastisements in the respect of believers, who do not worthily use the Lords Supper, as is declared hereafter v.30.] to himself, not discerning Lord body. [that is, seeing he maketh no difference between the bread of the Lords Supper, which is a holy sign of the Lords body, and betwixt ordinary meat: and so without proving and reverence eats the same as other common bread.]

30. Therefore [That is, for this abuse of the holy Supper] many are weak and sick among you, and many sleep. [that is, are already dead. See Matthew 9:24. and 27.52. John 11:11. 1 cor. 7.39. and 15.v.6.18. 1 Thes. 4.13.]

31. For if we judge our selves [Or discerned, i.e. after a good and diligent proving of our selves judged rightly how it stands with us, whether we may go worthily to the lords table or not: and if we find our selves unworthy abstain from that sacred meat until we shall have amended our lives] we should not be judged. [that is, punished or chastened of the Lord which such plagues as are related before, v.30.]

32. But when we judged, [This comfort the Apostle adds, that the faithful should not be too much dejected by the harshness of the former punishments. The comfort consists of two parts: first that such plagues are properly no punishments , but fatherly chastisements are or corrections: secondly, that they are sent to us by God for a good end, namely, for our salvation, that thereby we may brought to true repentance, and may not be damned with the ungodly] we are disciplined by the Lord, that we might not be condemned with the world.

33. So then my brethren when ye come together to eat [namely, the Lords supper, or else afterwards to hold love-feasts, in which the rich waited not for the poor out of contempt of them] wait one for another, [namely, until ye are all come together; or that the one wait until the other have been at the table, that ye may not disorderly press upon one another.]

34. But if any one hunger, let him eat at home, [That is, if any man cannot fast so long, until the Lords Supper be held, let him rather break his fast at his house, before he comes into the congregation, and goes to the lords table] that ye come not together unto a judgment. [that is, by disorderliness and confusedness do not pluck down a judgment upon your head. See ver. 29.] Now the things that remain, [namely, concerning the good order which must be observed in the exercise of the outward worship of God, in your assemblies; for therefore he speaketh, and not of things which concern doctrine or manners: as the word order which he here useth also imports] I will do when I shall come.