1 Coríntios 11
Kenneth Wuest · Citado em PreceptAustin
1 Coríntios 11
Wuest - for even as the woman came out of the man as a source, thus also does the man owe his existence to the intermediate agency of the woman. But all things are out of God as a source. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:12 For just as woman came from man, so man comes through woman. But all things come from God. NLT 1 Corinthians 11:12 For although the first woman came from man, every other man was born from a woman, and everything comes from God. ESV 1 Corinthians 11:12 for as woman was made from man, so man is now born of woman. And all things are from God. NIV 1 Corinthians 11:12 For as woman came from man, so also man is born of woman. But everything comes from God. GNT 1 Corinthians 11:12 ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ θεοῦ. KJV 1 Corinthians 11:12 For as the woman is of the man, even so is the man also by the woman; but all things of God. YLT 1 Corinthians 11:12 for as the woman is of the man, so also the man is through the woman, and the all things are of God. ASV 1 Corinthians 11:12 For as the woman is of the man, so is the man also by the woman; but all things are of God. CSB 1 Corinthians 11:12 For just as woman came from man, so man comes through woman, and all things come from God. MIT 1 Corinthians 11:12 For just as woman is from man (originally), man is also generated through woman. But all are from God. NKJ 1 Corinthians 11:12 For as woman came from man, even so man also comes through woman; but all things are from God. NRS 1 Corinthians 11:12 For just as woman came from man, so man comes through woman; but all things come from God. NAB 1 Corinthians 11:12 For just as woman came from man, so man is born of woman; but all things are from God. NJB 1 Corinthians 11:12 and though woman came from man, so does every man come from a woman, and everything comes from God. GWN 1 Corinthians 11:12 As a woman came into existence from a man, so men come into existence by women, but everything comes from God. BBE 1 Corinthians 11:12 For as the woman is from the man, so the man is through the woman; but all things are from God. for: 1Co 8:6 Pr 16:4 Ro 11:36 Heb 1:2,3 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passage: 1 Peter 3:7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered. NOT INDEPENDENT BUT INTERDEPENDENT For (gar) term of explanation - Paul explains why neither man nor woman is independent. "This equality of spiritual connection with Christ has even a natural background. Although God made man woman’s head he also arranged an interdependence between the sexes." (Lenski) Vine adds "this confirms what has been said in verse 11, but now from the facts of the original creation and from natural birth." As the woman originates from (ek) the man, so also the man has his birth through (dia) the woman; and all things originate from God - Man was created first and the first woman was created from Adam. After that every man (and woman) has been created through a woman. Vine - Woman was originally made from man (Gen. 2:21–23); her name “Isshah,” was derived from his, “Ish”; she is therefore not independent of him, but in the continued procedure of natural relationship man owes his being to woman; therefore he is not independent of her. Man is the initial cause of her being, she is the instrumental cause of his. The equality of the persons as such is quite consistent with administrative power on the one hand and subordination on the other. The first preposition, ek, of, points to the single creative act; the second, dia, by, points to the constant process. The fact that and all things originate from God emphasizes His sovereignty and leaves no room for complaint or contention. As
1 Coríntios 11
Wuest - Now, I am praising you because [as you say] you have kept me in your remembrance in all things and at present still do have me in your thinking, even as also you are holding fast to those things which were delivered to me to be handed down to you, (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:2 I praise you because you remember me in everything and maintain the traditions just as I passed them on to you. NLT 1 Corinthians 11:2 I am so glad that you always keep me in your thoughts, and that you are following the teachings I passed on to you. ESV 1 Corinthians 11:2 Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. NIV 1 Corinthians 11:2 I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. GNT 1 Corinthians 11:2 Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καί, καθὼς παρέδωκα ὑμῖν, τὰς παραδόσεις κατέχετε. KJV 1 Corinthians 11:2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. YLT 1 Corinthians 11:2 And I praise you, brethren, that in all things ye remember me, and according as I did deliver to you, the deliverances ye keep, ASV 1 Corinthians 11:2 Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you. CSB 1 Corinthians 11:2 Now I praise you because you always remember me and keep the traditions just as I delivered them to you. MIT 1 Corinthians 11:2 I commend you because you remember my teachings, and just as I have furnished you the traditions (of the faith) you hold securely to them. NKJ 1 Corinthians 11:2 Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you. NRS 1 Corinthians 11:2 I commend you because you remember me in everything and maintain the traditions just as I handed them on to you. NAB 1 Corinthians 11:2 I praise you because you remember me in everything and hold fast to the traditions, just as I handed them on to you. NJB 1 Corinthians 11:2 I congratulate you for remembering me so consistently and for maintaining the traditions exactly as I passed them on to you. GWN 1 Corinthians 11:2 I praise you for always thinking about me and for carefully following the traditions that I handed down to you. BBE 1 Corinthians 11:2 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. I praise: 1Co 11:17,22 Pr 31:28-31 that: 1Co 4:17 15:2 keep: 1Co 7:17 Lu 1:6 1Th 4:1,2 2Th 2:15 3:6 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passage: 2 Thessalonians 2:15+ So then, brethren, stand firm and hold to the traditions which you were taught (NOT MAN MADE BUT DIVINE), whether by word of mouth or by letter from us. 2 Thessalonians 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. PAUL'S PRAISE FOR HOLDING FAST TO DIVINE TRADITIONS While there are some difficult passages in this next section of the letter, the reader should keep in mind that 1 Corinthians 11-14 are in a sense a unit in that they describe various aspects of corporate worship in the Corinthian church beginning here with the very difficult to interpret adornment of women (1 Cor 11:2-16), followed by a sobering discussion of the Lord's Supper (1 Cor 11:17-34) and then the famous (or infamous depending on your viewpoint) discussion of spiritual gifts (1 Cor 12:1-14:40). A T Robertson agrees that 1 Cor 11:2 "is introductory to the whole of this division of the letter which treats of public worship." Thus Robertson entitles 1 Cor 11:2-14:40. "DISORDERS IN CONNEXION WITH PUBLIC WORSHIP AND THE MANIFESTATION OF SPIRITUAL GIFTS." He adds... Although in respect of religion men and women are on an equality, yet the Gospel does not overthrow the natural ordinance, which is really of Divine appointment, that woman is subject to man. To disavow this subjection before the congregation must cause grave scandal; and such shamelessness is condemned by nature, by authority, and by general custom. Thomas Schreiner - 1 Corinthians 11:2-16 has some features that make it one of the most difficult and controversial passages in the Bible.1 For instance: How does verse 2 relate to verses 3-16? What does Paul mean by the word head in 1 Cor 11:3? Can we identify the custom regarding the adornment of women in the passage? In what sense is woman the glory of man (1 Cor 11:7)? What does Paul mean when he says that the woman is to have authority on her head (1 Cor 11:10)? Can we comprehend the reason why a woman is to have authority on her head, namely, because of the angels (1 Cor 11:10)? And finally, what does the word nature mean in 1 Cor 11:14? The difficulties with this text could lead one to say that it should not be used to establish any doctrine or teaching on the role relationship of men and women. Indeed, one might claim that only clear passages should be used to form a doctrine, and this passage is too obscure. No one, or at least few people, would argue that women should be adorned with veils today, leading some to say that this passage is culturally bound and no longer viable in the twentieth century. In contrast to this position, I will argue that the central thrust of the passage is clear. There are difficulties, but some of the key issues are not as difficult as it has been claimed, and the issues that remain obscure do not affect the central teaching of the passage. Also, while wearing head coverings no longer speaks to our culture, there is an abiding principle in this text that is applicable to the twentieth century. (1 Corinthians 11:2-16 Head Coverings, Prophecies and the Trinity) Brian Bell - We are are going to talk about head coverings. As we read it, does Paul ever mention what length for hair? Or, what is considered long hair or short? If there is a head covering mentioned, what size should it be? Is a postage stamp size big enough, or is Romulo’s hat the right size? Not difficult issues here, but they are delicate ones. During WWII when drifting into a harbor you would wait for the harbor pilot to take the ship’s wheel & weave you through the pathless waters leading to the dock,Why? Strategically hidden beneath the water's surface were highly charged mines that would explode if nudged by a ship’s hull. Only the harbor pilot knew where they were. In 1 Cor.11, these are not difficult issues here, but they are delicate ones. A topical issue that reflects a timeless principle! [local significance; culture of the day] Paul solves the problems by principles, which are eternal. Michael Andrus - The topic of gender roles is a minefield many pastors consider too risky to cross, and I understand their hesitancy. J
1 Coríntios 11
Wuest - Moreover, I desire you to know that the head of every man is the Christ, and the woman’s head is the man, and the head of the Christ is God the Father. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:3 But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. NLT 1 Corinthians 11:3 But there is one thing I want you to know: The head of every man is Christ, the head of woman is man, and the head of Christ is God. ESV 1 Corinthians 11:3 But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. NIV 1 Corinthians 11:3 Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. GNT 1 Corinthians 11:3 θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός. KJV 1 Corinthians 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. YLT 1 Corinthians 11:3 and I wish you to know that of every man the head is the Christ, and the head of a woman is the husband, and the head of Christ is God. ASV 1 Corinthians 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. CSB 1 Corinthians 11:3 But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ. MIT 1 Corinthians 11:3 I want you to know that the leader [i.e., 'head'] of every husband is Christ, and the leader of a wife is her husband, and the leader of Christ is God. NKJ 1 Corinthians 11:3 But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. NRS 1 Corinthians 11:3 But I want you to understand that Christ is the head of every man, and the husband is the head of his wife, and God is the head of Christ. NAB 1 Corinthians 11:3 But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ. NJB 1 Corinthians 11:3 But I should like you to understand that the head of every man is Christ, the head of woman is man, and the head of Christ is God. GWN 1 Corinthians 11:3 However, I want you to realize that Christ has authority over every man, a husband has authority over his wife, and God has authority over Christ. BBE 1 Corinthians 11:3 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. the head of every: Eph 1:22,23 4:15 5:23 Php 2:10,11 Col 1:18 2:10,19 and the head of the: Ge 3:16 Eph 5:22,24 Col 3:18 1Ti 2:11,12 1Pe 3:1,5,6 head of Christ: 1Co 3:23 15:27,28 Isa 49:3-6 52:13 55:4 61:1-4 Mt 28:18 Joh 3:34-36 5:20-30 14:28 17:2-5 Eph 1:20-22 Php 2:7-11 1 Corinthians 11 Resources - Multiple Sermons and Commentaries THE BIBLICAL PRINCIPLE OF HEADSHIP This verse is key to understanding the following verses dealing with hair coverings. Thomas Schreiner - How does verse 2 relate to the following verses? Verse 2 says, “Now I praise you because you remember me in everything, and hold firmly to the traditions, just as I delivered them to you.” The following verses (11:3-16), however, do not seem to be an example of the Corinthians holding fast to the Pauline traditions. The behavior of the Corinthian women is contrary to the custom of Paul and the other churches, according to verse 16. Presumably, Paul would not instruct the Corinthians regarding proper adornment for women if they were already following his instructions in this matter. It is probably the case, then, that 11:2 functions as a complimentary introduction before Paul begins to criticize the Corinthians on certain practices. Indeed, 11:2 is most likely the introductory statement for all of chapters eleven through fourteen. Even though the Corinthians are not following the traditions regarding women (11:3-16), the Lord’s Supper (11:17-34), and spiritual gifts (12:1-14:40), the situation of the church is not bleak in every respect. Keith Krell has some good advice on this section - Before we get too far into the text, I need to state upfront that I have agonized over the issue of women in ministry for 17 years. In my library I have a dozen books by evangelical authors who differ radically from one another on their view of women in ministry. Professors at my alma mater and other highly respected seminaries hold widely differing views on the role of women in the church and even on women’s ordination. There is even a difference in opinion among leaders of this church. Thus, I suggest that this is one area of doctrine where all of us could use a large dose of humility and caution.9 Anyone who speaks with strong dogmatism on this topic is actually demonstrating his or her ignorance. With that said, buckle your seatbelts; we’re going in where angels fear to tread. Bell - One of the biggest problems in the Corinthian church was disorder in the public meetings: Some of the women were assuming more freedom than they should have(11:1-16); There was disorder at the Lord’s Supper(11:17-34); and There was confusion in the use of the spiritual gifts(12-14). The church had been greatly enriched with spiritual gifts, but they were sadly lacking in spiritual graces. (Wiersbe; Outlines of the NT) So, this next section of Corinthians deal w/the orderliness of Christian worship! Paul could have tried to solve these problems by issuing apostolic edicts, but instead he patiently explained with spiritual principles. Paul deals with the 1st of the 3 areas of confusion in their public worship. God’s order in the church is based on 3 fundamentals that Paul considered self-evident: Headship (3-7); Creation (8-12); Nature (13-16). Lowell
1 Coríntios 11
Wuest - Every man while praying or prophesying [giving out the word of God in the public assembly, which word he received by divine revelation] having a shawl hanging down over his head [a Jewish and Roman custom] dishonors his head. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:4 Any man who prays or prophesies with his head covered disgraces his head. NLT 1 Corinthians 11:4 A man dishonors his head if he covers his head while praying or prophesying. ESV 1 Corinthians 11:4 Every man who prays or prophesies with his head covered dishonors his head, NIV 1 Corinthians 11:4 Every man who prays or prophesies with his head covered dishonors his head. GNT 1 Corinthians 11:4 πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ. KJV 1 Corinthians 11:4 Every man praying or prophesying, having his head covered, dishonoureth his head. YLT 1 Corinthians 11:4 Every man praying or prophesying, having the head covered, doth dishonour his head, ASV 1 Corinthians 11:4 Every man praying or prophesying, having his head covered, dishonoreth his head. CSB 1 Corinthians 11:4 Every man who prays or prophesies with something on his head dishonors his head. MIT 1 Corinthians 11:4 Every grown male who prays or prophesies with a head-covering dishonors his leader. NKJ 1 Corinthians 11:4 Every man praying or prophesying, having his head covered, dishonors his head. NRS 1 Corinthians 11:4 Any man who prays or prophesies with something on his head disgraces his head, NAB 1 Corinthians 11:4 Any man who prays or prophesies with his head covered brings shame upon his head. NJB 1 Corinthians 11:4 For any man to pray or to prophesy with his head covered shows disrespect for his head. GWN 1 Corinthians 11:4 Every man who covers his head when he prays or speaks what God has revealed dishonors the one who has authority over him. BBE 1 Corinthians 11:4 Every man who takes part in prayer, or gives teaching as a prophet, with his head covered, puts shame on his head. or: 1Co 12:10,28 14:1-25 having: 1Co 11:14 2Sa 15:30 19:4 1 Corinthians 11 Resources - Multiple Sermons and Commentaries DISGRACING ONE'S HEAD Every man who has something on his head while (present tense - continually) praying (proseuchomai) or (present tense - continually) prophesying (propheteuo)(present tense - continually) disgraces his head - "Praying is talking to God and prophesying is talking to people about God. One is vertical (man to God) and the other is horizontal (man to man), and they represent the two primary dimensions of believers’ ministry." (MacArthur) Schreiner on something on his head says Paul "argues that for men to do so is wrong, probably because such head-coverings were common for men in pagan worship, and perhaps because only men who were socially elite wore a toga; thus wearing a toga would mean that they were flaunting their social status." Krell adds that 'The reason that men should not have their heads covered was in the world of Corinth this was often associated with idolatry."
1 Coríntios 11
Wuest - But every woman while praying or prophesying with her head uncovered dishonors her head, for this would be one and the same thing as if she had her head shaved. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. NLT 1 Corinthians 11:5 But a woman dishonors her head if she prays or prophesies without a covering on her head, for this is the same as shaving her head. ESV 1 Corinthians 11:5 but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. NIV 1 Corinthians 11:5 And every woman who prays or prophesies with her head uncovered dishonors her head--it is just as though her head were shaved. GNT 1 Corinthians 11:5 πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. KJV 1 Corinthians 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. YLT 1 Corinthians 11:5 and every woman praying or prophesying with the head uncovered, doth dishonour her own head, for it is one and the same thing with her being shaven, ASV 1 Corinthians 11:5 But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven. CSB 1 Corinthians 11:5 But every woman who prays or prophesies with her head uncovered dishonors her head, since that is one and the same as having her head shaved. MIT 1 Corinthians 11:5 Every woman praying or prophesying without a head-covering dishonors her leader. It is exactly as if she had shaved all her hair. NKJ 1 Corinthians 11:5 But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. NRS 1 Corinthians 11:5 but any woman who prays or prophesies with her head unveiled disgraces her head-- it is one and the same thing as having her head shaved. NAB 1 Corinthians 11:5 But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved. NJB 1 Corinthians 11:5 And for a woman to pray or prophesy with her head uncovered shows disrespect for her head; it is exactly the same as if she had her hair shaved off. GWN 1 Corinthians 11:5 Every woman who prays or speaks what God has revealed and has her head uncovered while she speaks dishonors the one who has authority over her. She is like the woman who has her head shaved. BBE 1 Corinthians 11:5 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. or: Lu 2:36 Ac 2:17 21:9 shaven: De 21:12 1 Corinthians 11 Resources - Multiple Sermons and Commentaries WOMAN WITHOUT COVERING LIKE A WANTON WOMAN But every woman who has her head uncovered while (present tense - continually) praying or (present tense - continually) prophesying (present tense - continually) disgraces (kataischuno) her head (kephale) - Given that this section is in the context of public worship, Paul's point is if a woman is publically (in the worship service) praying or prophesying and has her head uncovered she dishonors her head. The phrase her head uncovered (akatakaluptō tē kephalē) means in its traditional sense, having no external veil or shawl upon one’s head. Reformation Study Bible on head uncovered - Given the contrast with the previous verse, this comment suggests that women in the first century normally worshiped with a head covering. Wiersbe on head uncovered suggests that "Some of the women flaunted their “freedom” in the public meetings by refusing to cover their heads when they participated." (Bible Exposition Commentary) Disgraces her head - Who is her "head?" Her husband according to 1 Cor 11:3. So if a wife has nothing on her head, this would bring shame to her husband. Jack Arnold- By symbol, she is denying the headship of her husband, which is an act of insubordination. Praying and prophesying refers to praying publicly and giving spontaneous words of encouragement in an official way to others. Keener on Women's Hair - (See also note by June Hunt) Women’s hair was a common object of lust in antiquity, and in much of the eastern Mediterranean women were expected to cover their hair. To fail to cover their hair was thought to provoke male lust as a bathing suit is thought to provoke it in some cultures today. Head covering prevailed in Jewish Palestine (where it extended even to a face veil) and elsewhere, but upper-class women eager to show off their fashionable hairstyles did not practice it. Thus Paul must address a clash of culture in the church between upper-class fashion and lower-class concern that sexual propriety is being violated. (That Greeks bared their heads for worship and Romans covered them might also be significant, given the dual affiliation of Corinth as a Greek and Roman city. But because this custom was not divided along gender lines, it is probably irrelevant here.) Thus Paul provides a series of brief arguments, each of which relates directly to the culture he addresses. His arguments do not work well in every culture (he is not completely satisfied with all of them himself—11:11–12), but it is the Corinthian women, not modern women, whom he wishes to persuade to cover their heads. (In Verse 5) Paul uses the ancient debate principle of reductio ad absurdum: If they are so concerned to bare their heads, why not also remove the natural covering, their hair? Paul thereby reduces their insistence to the absurd: the greatest physical shame for a woman was to be shaved or have her hair cut like a man’s. (IVP Background Commentary) for - Term of explanation. Paul explains why she disgraces her head. She is one and the same as the woman whose head (kephale) is shaved (perfect tense = in a state of "baldness") - This explanation does not mean much to us today in our culture, but it did in Corinth because a shaven head was considered shameful. " In the culture at Corinth women (wives) did not wear short hair unless they were making a statement of superiority or freedom. The head covering showed a submissive attitude in Christian women. Jack Arnold - Only the temple prostitutes in that cultural situation in Corinth had very short hair or were shaved bald. For a woman to do this was to classify herself a harlot, so the proper thing to do was for her to cover her head." Zodhiates - The goddess Aphrodite had a temple dedicated to her at Corinth. Her devotees were called hieródouloi, temple slaves. In actuality, they were nothing but prostitutes. They had their heads shaven for easy distinction. They were also called hetaírai (the feminine of hetaíros [2083], comrade), a name that stood in contrast to a lawful wife. They were comrades or companions for money. Such was the rampant immoral climate of Corinth.
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Wuest adds that the prefixed preposition pros..."gives it the idea of definiteness and directness in prayer, with the consciousness on the part of the one praying that he is talking face to face with God...(thus proseuchomai) speaks also of the consciousness on the part of the one who prays, of the fact of God’s presence and His listening ear)." Proseuchomai in the Corinthian letters - 1 Co. 11:4; 1 Co. 11:5; 1 Co. 11:13; 1 Co. 14:13; 1 Co. 14:14; 1 Co. 14:15 Prophesying (4395) propheteuo from pró = before or forth + phemí = tell) means literally to tell forth and can mean to speak forth God's message, not necessarily referring to speaking of future events. In other contexts to prophesy means to speak under inspiration and foretell future events. Propheteuo in the Corinthian letters (Note it is used only in Paul's section on Corporate Worship) - 1 Co. 11:4; 1 Co. 11:5; 1 Co. 13:9; 1 Co. 14:1; 1 Co. 14:3; 1 Co. 14:4; 1 Co. 14:5; 1 Co. 14:24; 1 Co. 14:31; 1 Co. 14:39 Shaved (3587) (xurao from xurón (n.f.), a razor. To shave or shear the locks or beard; in the middle voice means middle shave one's head, have oneself shaved (xuráomai Acts 21:24+, “that they may shave their heads,” meaning let them be shorn); in the pass. part. fem. exureméne (1 Cor. 11:5, 6, “shorn” or shaven; Sept.: Gen. 41:14; Num. 6:9, 19). QUESTION—In what way does having one’s head shaved indicate disgrace? A shaved head indicated that that woman was being disgracefully punished. This meant that she bore the mark of a disreputable woman [Charles Hodge]. Short hair may have been a mark of a prostitute. If a woman wore short hair it was a sign of immorality and therefore disgrace [New Intl Com]. It was a sign of a loose woman [Translator's Guide - Bratcher]. For a woman to have her head shaved was a sign of humiliation and disgrace [New Test Com - Kistemaker, TH]. In those days slaves had their heads shaved [EGT, Godet, AT Robertson, TG, Vine]. Adulteresses were also shaved as a punishment [Alford, Exp Gk T, Rb]. Only a prostitute or extreme feminist would have her head shaved [MacArthur NTC]. (But note: The shaving of the head did not signify that a woman was a prostitute [Herm]. There is no contemporary evidence to support the view that short hair or shaving was a sign of a prostitute [NIC2].) (Robert Trail - An Exegetical Summary of 1 Cor 10-16) June Hunt - Biblical Counseling Keys - Hair length and head coverings. ARGUMENT: In church services, women should wear a head covering and wear their hair long. The Bible says, “Every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved.… Does not the very nature of things teach you … that if a woman has long hair, it is her glory? For long hair is given to her as a covering” (1 Corinthians 11:5, 14–15). ANSWER: To understand these cultural mandates, we must understand the context of why Paul wrote these words to the Corinthian church. Paul’s comments regarding women’s hair length and head coverings were clearly in response to the thousand priestesses—prostitutes—at the Temple of Aphrodite on Acrocorinth who did not cover their heads and who wore their hair short. The purpose of Paul’s words was to protect Christian women from being thought of as sexually immoral or as prostitutes if they were to: Cut their hair and thus dishonor themselves, their husbands, or their church. According to Jewish law, an adulterous woman had her hair cut off (Numbers 5:11–31). If any of the temple prostitutes became Christians, they were required to wear a head covering (peribolaion) until their hair had time to grow long. This custom was necessary in that era because of what short hair symbolized to the people, but it is not necessary today. Question: Should Christian women wear head coverings? Answer: 1 Corinthians 11:3-16 addresses the issue of women and head coverings. The context of the entire passage of 1 Corinthians 11:3-16 is submission to the God-given order and "chain of command." A "covering" on a woman’s head is used as an illustration of the order, headship, and the authority of God. The key verse of this passage is 1 Corinthians 11:3 "But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God." The implications of this verse are found in the rest of the passage. The order is: God the Father, God the Son, the man or husband, and the woman or wife. The veil or covering on the head of a believing Corinthian wife showed that she was under the authority of her husband, and therefore under submission to God. Within this passage is also verse 10: "For this reason the woman ought to have a symbol of authority on her head, because of the angels." Why is that important to angels? The relationship of God with men is something that angels watch and learn from (1 Peter 1:12). Therefore, a woman’s submission to God’s delegated authority over her is an example to angels. The holy angels, who are in perfect and total submission to God, expect that we, as followers of Christ, be the same. This covering not only means a cloth but also can refer to a woman’s hair length. How can we say that? We must take this verse in the context or the setting in which it is presented. "Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering" (1 Corinthians 11:14-15). Therefore, in the context of this passage, a woman who is wearing her hair longer marks herself out distinctively as a woman and not a man. The Apostle Paul is saying here that in the Corinthian culture, when a wife’s hair was longer than her husband’s, it showed her submission to his headship. The roles of the male and female are designed by God to portray a profound spiritual lesson, that is of submission to the will and the order of God. But why is hair an issue in this passage? The apostle Paul is addressing an issue related to the Corinthian culture that was being allowed to disrupt the church. For a woman to have a shaved head was a disgrace (and, in Jewish thinking, a sign of mourning, Deuteronomy 21:12). Her hair was her “glory” (1 Corinthians 11:15). In the Corinthian culture, women normally wore a head covering as a symbol of their submission to their husbands. Paul affirms the rightness of following that cultural mandate—to dispense with the head coverings on women would send the entirely wrong signal to the culture at large. In fact, Paul says that, if a Christian woman refuses her head covering, she might as well shave her hair off, too (verse 6). A woman who refused to wear a covering in that culture was basically saying, “I refuse to submit to God’s order.” Therefore, the apostle Paul is teaching the Corinthians that hair length or the wearing of a “covering” by the woman was an outward indication of a heart attitude of submission to God and to His established authority. God’s order is that the husband is the head of the wife as God is the head of Christ, but there is no inequality or inferiority implied. God and Christ are equal and united, just as the husband and the wife are one. This is not a passage that teaches the woman is inferior to man or that she should be submissive to every man. It is teaching God’s order and spiritual headship in the marriage relationship. In the Corinthian culture, a woman who covered her head during worship or when she was in public displayed her submission to authority. In today’s culture, we no longer view a woman’s wearing of a head covering as a sign of submission. In most modern societies, scarves and hats are fashion accessories. A woman has the choice to wear a head covering if she views it as a sign of her submission to the authority of her husband. However, it is a personal choice and not something that should be used to judge spirituality. The real issue here is the heart attitude of obedience to God’s authority and submission to His established order “as to the LORD” (Ephesians 5:22). God is far more concerned with an attitude of submission than an outward display of submission via a head covering. First Timothy 2:9-10, "I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God." GotQuestions.org Related Resources: What does the Bible say about wearing hats in church? | GotQuestions.org Who is the head of the household according to the Bible? | GotQuestions.org Does a wife have to submit to her husband? | GotQuestions.org Why do Muslim women have to wear a hijab? | GotQuestions.org Do women have to remain silent in church? | GotQuestions.org What does it mean that women are the “weaker vessel” (1 Peter 3:7)? | GotQuestions.org 1 Corinthians 11:6 For if a woman does not cover [her head], let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover [her head]. ICC (Robertson) A woman who persists in being unveiled like a man should go the whole length of cutting her hair short like a man. But seeing that it is a mark of infamy for a woman to have her hair cut off or shorn, let her wear a veil. Zodhiates For if a woman be not covered, let her also be shorn. But since it is shameful for a woman to be shorn, let her cover herself Amplified For if a woman will not wear [a head] covering, then she should cut off her hair too; but if it is disgraceful for a woman to have her head shorn or shaven, let her cover [her head]. Wuest - For, assuming that a woman is uncovered, let her also cut her hair close. But since it is dishonorable for a woman to be shaven or have her hair cropped close, let her put a shawl down over her head. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:6 For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. NLT 1 Corinthians 11:6 Yes, if she refuses to wear a head covering, she should cut off all her hair! But since it is shameful for a woman to have her hair cut or her head shaved, she should wear a covering. ESV 1 Corinthians 11:6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. NIV 1 Corinthians 11:6 If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. GNT 1 Corinthians 11:6 εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω. KJV 1 Corinthians 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. YLT 1 Corinthians 11:6 for if a woman is not covered -- then let her be shorn, and if it is a shame for a woman to be shorn or shaven -- let her be covered; ASV 1 Corinthians 11:6 For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled. CSB 1 Corinthians 11:6 So if a woman's head is not covered, her hair should be cut off. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should be covered. MIT 1 Corinthians 11:6 For if a woman is not head-covered, her hair should be cut off. If it is a shame for a woman to have her head sheared or shaved, she must have a head-covering. NKJ 1 Corinthians 11:6 For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. NRS 1 Corinthians 11:6 For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil. NAB 1 Corinthians 11:6 For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil. NJB 1 Corinthians 11:6 Indeed, if a woman does go without a veil, she should have her hair cut off too; but if it is a shameful thing for a woman to have her hair cut off or shaved off, then she should wear a veil. GWN 1 Corinthians 11:6 So if a woman doesn't cover her head, she should cut off her hair. If it's a disgrace for a woman to cut off her hair or shave her head, she should cover her head. BBE 1 Corinthians 11:6 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. but: Nu 5:18, Dt 22:5 1 Corinthians 11 Resources - Multiple Sermons and Commentaries BETTER COVERED THAN BALD! This verse could also be subtitled "Cover or Cut!" For - Paul is explaining a woman with an uncovered head is like the woman whose head is shaved..
1 Coríntios 11
Wuest - For, indeed, a male individual is morally obligated not to cover his head in that manner since he is so constituted as to be the derived image and glory of God. But the woman is the glory of a man. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man. NLT 1 Corinthians 11:7 A man should not wear anything on his head when worshiping, for man is made in God's image and reflects God's glory. And woman reflects man's glory. ESV 1 Corinthians 11:7 For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. NIV 1 Corinthians 11:7 A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. GNT 1 Corinthians 11:7 ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλὴν εἰκὼν καὶ δόξα θεοῦ ὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. KJV 1 Corinthians 11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. YLT 1 Corinthians 11:7 for a man, indeed, ought not to cover the head, being the image and glory of God, and a woman is the glory of a man, ASV 1 Corinthians 11:7 For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man. CSB 1 Corinthians 11:7 A man, in fact, should not cover his head, because he is God's image and glory, but woman is man's glory. MIT 1 Corinthians 11:7 On the one hand, a man ought not to cover his head, because he is the image and glory of God. On the other hand, the woman is the glory of man. NKJ 1 Corinthians 11:7 For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. NRS 1 Corinthians 11:7 For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man. NAB 1 Corinthians 11:7 A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. NJB 1 Corinthians 11:7 But for a man it is not right to have his head covered, since he is the image of God and reflects God's glory; but woman is the reflection of man's glory. GWN 1 Corinthians 11:7 A man should not cover his head. He is God's image and glory. The woman, however, is man's glory. BBE 1 Corinthians 11:7 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. he is: Ge 1:26-27 Ge 5:1 9:6 Ps 8:6 Jas 3:9 but: 1Co 11:3 Ge 3:16 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 1:26-27 Then God said, “Let Us make man in Our image (Lxx = eikon), according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” 27 God created man in His own image, in the image (Lxx = eikon) of God He created him; male and female He created them. 28 God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” Genesis 5:1 This is the book of the generations of Adam. In the day when God created man, He made him in the likeness of God. Psalm 8:6 You make him to rule over the works of Your hands; You have put all things under his feet, James 3:9 With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God; BIBLICAL BASIS FOR MALE HEADSHIP In 1 Cor 10:7-10 Paul gives his theological basis for the preceding instructions by going back to the Creation (therefore in a sense, Paul uses Scripture to defend his preceding comments on the headship of the man) documenting that spiritual headship has been true since God created the world. MacDonald makes a good point that in Paul's referring to Creation "This should forever lay to rest any idea that his teaching about women’s covering was what was culturally suitable in his day but not applicable to us today. The headship of man and the subjection of woman have been God’s order from the very beginning." (Believer's Bible Commentary)
1 Coríntios 11
Wuest - For a man is not out of a woman as a source, but a woman out of a man. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:8 For man did not come from woman, but woman from man. NLT 1 Corinthians 11:8 For the first man didn't come from woman, but the first woman came from man. ESV 1 Corinthians 11:8 For man was not made from woman, but woman from man. NIV 1 Corinthians 11:8 For man did not come from woman, but woman from man; GNT 1 Corinthians 11:8 οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικὸς ἀλλὰ γυνὴ ἐξ ἀνδρός· KJV 1 Corinthians 11:8 For the man is not of the woman; but the woman of the man. YLT 1 Corinthians 11:8 for a man is not of a woman, but a woman is of a man, ASV 1 Corinthians 11:8 For the man is not of the woman; but the woman of the man: CSB 1 Corinthians 11:8 For man did not come from woman, but woman came from man. MIT 1 Corinthians 11:8 For man did not originate from woman, but woman from man. NKJ 1 Corinthians 11:8 For man is not from woman, but woman from man. NRS 1 Corinthians 11:8 Indeed, man was not made from woman, but woman from man. NAB 1 Corinthians 11:8 For man did not come from woman, but woman from man; NJB 1 Corinthians 11:8 For man did not come from woman; no, woman came from man; GWN 1 Corinthians 11:8 Clearly, man wasn't made from woman but woman from man. BBE 1 Corinthians 11:8 For the man did not come from the woman, but the woman from the man. Ge 2:21-22 1Ti 2:13 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passage: 1 Timothy 2:12-13 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. 13 For it was Adam who was first created, and then Eve. PAUL APPEALS TO THE FACT OF WOMAN FROM MAN For (gar) term of explanation - Paul is further defending the previous point describing the differences in the purpose of man and woman. He is simply and succinctly giving another distinction or difference between the man and the woman. Man does not originate (ek - out of) from woman, but woman from (ek - out of) man - Man was created first and given dominion over the earth and then the woman was created out of Adam. In highlighting these differences, Paul is again explaining the reason for the man's headship and the woman's subordination. Paul is giving a "synopsis" of Genesis 2:21-22 which says "So the LORD God caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place. The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man." Jack Arnold - This act of the original creation of woman does not show inferiority but only subordination in rank. Kistemaker -As God simultaneously created animals male and female, so in one creative act he could have made Adam and Eve from the dust of the earth. But he did not do so. God first made Adam and then, declaring that it was not good for man to be alone (Ge 2:18), supplied him with a helper suitable to his needs. From one of Adam’s ribs he fashioned Eve to be Adam’s wife. 1 Corinthians 11:9 for indeed man was not created for the woman's sake, but woman for the man's sake. ICC (Robertson) and, what is more, she was made for his sake, and not he for hers. Amplified Neither was man created on account of or for the benefit of woman, but woman on account of and for the benefit of man. Wuest - Assuredly, a man was not created for the sake of the woman, but a woman for the sake of the man. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:9 Neither was man created for the sake of woman, but woman for man. NLT 1 Corinthians 11:9 And man was not made for woman, but woman was made for man. ESV 1 Corinthians 11:9 Neither was man created for woman, but woman for man. NIV 1 Corinthians 11:9 neither was man created for woman, but woman for man. GNT 1 Corinthians 11:9 καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα. KJV 1 Corinthians 11:9 Neither was the man created for the woman; but the woman for the man. YLT 1 Corinthians 11:9 for a man also was not created because of the woman, but a woman because of the man; ASV 1 Corinthians 11:9 for neither was the man created for the woman; but the woman for the man: CSB 1 Corinthians 11:9 And man was not created for woman, but woman for man. MIT 1 Corinthians 11:9 Nor was man created for the sake of woman, but woman for the sake of man. NKJ 1 Corinthians 11:9 Nor was man created for the woman, but woman for the man. NRS 1 Corinthians 11:9 Neither was man created for the sake of woman, but woman for the sake of man. NAB 1 Corinthians 11:9 nor was man created for woman, but woman for man; NJB 1 Corinthians 11:9 nor was man created for the sake of woman, but woman for the sake of man: GWN 1 Corinthians 11:9 Man wasn't created for woman but woman for man. BBE 1 Corinthians 11:9 And the man was not made for the woman, but the woman for the man. man: Ge 2:18,20,23,24 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 2:18 Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him.” Craig Keener - According to Genesis 2:18 God created woman distinct from man partly so that man would no longer be alone; the phrase there translated “helper suitable” praises woman’s strength rather than subordinates her. (“Helper” is used more often of God than of anyone else in the Old Testament; “suitable” means “corresponding” or “appropriate to,” as an equal in contrast to the animals.) Woman was thus created because man needed her strength, not (as some have wrongly interpreted this verse) to be his servant. (IVPBBCNT) Genesis 2:20 The man gave names to all the cattle, and to the birds of the sky, and to every beast of the field, but for Adam there was not found a helper suitable for him. Genesis 2:23 The man said, “This is now bone of my bones, And flesh of my flesh; She shall be called Woman, Because she was taken out of Man.” 24 For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. EVE WAS CREATED FOR ADAM For (gar) term of explanation - Paul explains in essence why the woman was created. indeed man was not created for the woman's sake, but woman for the man's sake - In the context of the creation account, this would refer to the wife being "a helper suitable for" her husband (Ge 2:18). And once again we see the differences between male and female are emphasized. The woman was created to play a crucial role in helping her husband. This in no way signifies she is not equal or that she is inferior, but that this is God's purpose for her. "She is unique from the man. Her role is to come under the leadership, protection, and care of man, and she is to be “a helper suitable for him” (Gen. 2:20)." (MacArthur )
1 Coríntios 11
Wuest - Nevertheless, neither is a woman [complete] apart from a man, nor a man [complete] apart from a woman in the Lord, (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:11 In any case, in the Lord woman is not independent of man, nor is man independent of woman. NLT 1 Corinthians 11:11 But among the Lord's people, women are not independent of men, and men are not independent of women. ESV 1 Corinthians 11:11 Nevertheless, in the Lord woman is not independent of man nor man of woman; NIV 1 Corinthians 11:11 In the Lord, however, woman is not independent of man, nor is man independent of woman. GNT 1 Corinthians 11:11 πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ· KJV 1 Corinthians 11:11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. YLT 1 Corinthians 11:11 but neither is a man apart from a woman, nor a woman apart from a man, in the Lord, ASV 1 Corinthians 11:11 Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord. CSB 1 Corinthians 11:11 In the Lord, however, woman is not independent of man, and man is not independent of woman. MIT 1 Corinthians 11:11 Nevertheless, neither is woman independent of man, nor man independent of woman in the Lord. NKJ 1 Corinthians 11:11 Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. NRS 1 Corinthians 11:11 Nevertheless, in the Lord woman is not independent of man or man independent of woman. NAB 1 Corinthians 11:11 Woman is not independent of man or man of woman in the Lord. NJB 1 Corinthians 11:11 However, in the Lord, though woman is nothing without man, man is nothing without woman; GWN 1 Corinthians 11:11 Yet, as believers in the Lord, women couldn't exist without men and men couldn't exist without women. BBE 1 Corinthians 11:11 But the woman is not separate from the man, and the man is not separate from the woman in the Lord. 1Co 7:10-14 12:12-22 Ga 3:28+ 1 Corinthians 11 Resources - Multiple Sermons and Commentaries MEN AND WOMEN MUTUALLY DEPENDENT However - Paul now takes a turn to be sure that there is no misunderstanding that he is saying the woman is inferior in any way to the man.
1 Coríntios 11
Wuest - Come to a decision among yourselves. Is it seemly or fitting for a woman to be engaged in prayer to God not wearing the shawl hanging down over her head? (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? NLT 1 Corinthians 11:13 Judge for yourselves. Is it right for a woman to pray to God in public without covering her head? ESV 1 Corinthians 11:13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? NIV 1 Corinthians 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? GNT 1 Corinthians 11:13 ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῷ θεῷ προσεύχεσθαι; KJV 1 Corinthians 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered? YLT 1 Corinthians 11:13 In your own selves judge ye; is it seemly for a woman uncovered to pray to God? ASV 1 Corinthians 11:13 Judge ye in yourselves: is it seemly that a woman pray unto God unveiled? CSB 1 Corinthians 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? MIT 1 Corinthians 11:13 You decide for yourselves: Is it proper for a woman to pray to God with no covering on her head? NKJ 1 Corinthians 11:13 Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? NRS 1 Corinthians 11:13 Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? NAB 1 Corinthians 11:13 Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? NJB 1 Corinthians 11:13 Decide for yourselves: does it seem fitting that a woman should pray to God without a veil? GWN 1 Corinthians 11:13 Judge your own situation. Is it proper for a woman to pray to God with her head uncovered? BBE 1 Corinthians 11:13 Be judges yourselves of the question: does it seem right for a woman to take part in prayer unveiled? 1Co 10:15 Lu 12:57 Joh 7:24 1 Corinthians 11 Resources - Multiple Sermons and Commentaries
1 Coríntios 11
Wuest - Does not the innate sense of propriety itself based upon the objective difference in the constitution of things [the difference between the male and the female] teach you that if indeed a man allows his hair to grow long, it is a disgrace to him, (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:14 Does not nature itself teach you that if a man has long hair, it is a disgrace for him, NLT 1 Corinthians 11:14 Isn't it obvious that it's disgraceful for a man to have long hair? ESV 1 Corinthians 11:14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him, NIV 1 Corinthians 11:14 Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, GNT 1 Corinthians 11:14 οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ ἀτιμία αὐτῷ ἐστιν, KJV 1 Corinthians 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? YLT 1 Corinthians 11:14 doth not even nature itself teach you, that if a man indeed have long hair, a dishonour it is to him? ASV 1 Corinthians 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him? CSB 1 Corinthians 11:14 Does not even nature itself teach you that if a man has long hair it is a disgrace to him, MIT 1 Corinthians 11:14 Is it not that nature itself teaches you that if a man has shoulder-length hair, it is dishonoring to him, NKJ 1 Corinthians 11:14 Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? NRS 1 Corinthians 11:14 Does not nature itself teach you that if a man wears long hair, it is degrading to him, NAB 1 Corinthians 11:14 Does not nature itself teach you that if a man wears his hair long it is a disgrace to him, NJB 1 Corinthians 11:14 Does not nature itself teach you that if a man has long hair, it is a disgrace to him, GWN 1 Corinthians 11:14 Doesn't nature itself teach you that it is disgraceful for a man to have long hair? BBE 1 Corinthians 11:14 Does it not seem natural to you that if a man has long hair, it is a cause of shame to him? if: 2Sa 14:26 it is: 1Co 14:35 1 Corinthians 11 Resources - Multiple Sermons and Commentaries PAUL APPEALS TO NATURE AND INSTINCT Does not even nature (phusis/physis) itself teach (didasko) you that if a man has long hair, it is a dishonor (atimia) to him - I loved physiology in medical school and one thing it taught us clearly was the manifold differences between a male and a female, whether it was related to hormones or hair. There is a clear distinction that the God of nature has so arranged as to once again show His orchestration of order even down hairs on our head. And it is to this last distinctive difference that Paul appeals to the Corinthians to support his teaching of different roles for each sex. The Corinthians did not need to go to medical school to instinctively observe the innate differences between the way a man appears and the way a women appears. All they had to do was look at their hair (at least in that culture). This is the first part of his second rhetorical question and in this case he phrases it in such a way so as to expect a "Yes." Paul's point is that even nature supports what he has been saying in the previous passages. He is speaking of nature as God has so arranged it. His point is that (in that culture) when a man wore long hair it was humiliating and degrading to him. Or stated another way it was not in the nature of a man to wear long hair like a woman. NET NOTE - Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design. Robertson (ICC) - Even if the internal feeling should not arise, does not even nature by itself show that, while doubtless man, being short-haired, is by Divine order unveiled, woman, being long-haired, is by Divine order veiled? At this period, civilized men, whether Jews, Greeks, or Romans, wore their hair short. 1 Corinthians 11:15 but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering. ICC (Robertson) whereas this is a glory to a woman, because her long hair is God’s gift to her, to serve her as a covering. Lenski if a woman wear long hair, it is a glory for her? because her long hair is given her instead of a covering. Amplified But if a woman has long hair, it is her ornament and glory? For her hair is given to her for a covering. Wuest - but if a woman allows her hair to grow long, it is her glory? because her head of hair has been given to her for a permanent covering [answering in character to but not a substitute for the shawl]. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. NLT 1 Corinthians 11:15 And isn't long hair a woman's pride and joy? For it has been given to her as a covering. ESV 1 Corinthians 11:15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. NIV 1 Corinthians 11:15 but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. GNT 1 Corinthians 11:15 γυνὴ δὲ ἐὰν κομᾷ δόξα αὐτῇ ἐστιν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται [αὐτῇ]. KJV 1 Corinthians 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. YLT 1 Corinthians 11:15 and a woman, if she have long hair, a glory it is to her, because the hair instead of a covering hath been given to her; ASV 1 Corinthians 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. CSB 1 Corinthians 11:15 but that if a woman has long hair, it is her glory? For her hair is given to her as a covering. MIT 1 Corinthians 11:15 but if a woman has long hair it is her glory? This is because long hair isgiven in place of a head cover. NKJ 1 Corinthians 11:15 But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering. NRS 1 Corinthians 11:15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. NAB 1 Corinthians 11:15 whereas if a woman has long hair it is her glory, because long hair has been given (her) for a covering? NJB 1 Corinthians 11:15 but when a woman has long hair, it is her glory? After all, her hair was given to her to be a covering. GWN 1 Corinthians 11:15 Doesn't it teach you that it is a woman's pride to wear her hair long? Her hair is given to her in place of a covering. BBE 1 Corinthians 11:15 But if a woman has long hair, it is a glory to her: for her hair is given to her for a covering. covering: or, veil, 1Co 11:15 1 Corinthians 11 Resources - Multiple Sermons and Commentaries THE NATURAL BEAUTY OF THE WOMAN'S COVERING but if a woman has long hair, it is a glory (doxa) to her? For her hair is given to her for a covering. - This is a continuation of the question in verse 14 (and actually the question mark would be better placed after "covering.") Covering (peribolaion) is from a basic meaning covering thrown around like an article of outer clothing such as mantle or cloak (Heb 1.12) and here used of the effect of long hair. Paul's point is clear that the woman's natural covering (or "veil," so to speak) was the cultural symbolic covering, which also pointed to his earlier statement about her subordinate role to the man. NET NOTE - No word for veil or head covering occurs in vv. 3–14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself. Krell suggests that "Because long hair can make a woman look so attractive and beautiful, Paul feels comfortable using this fact as a secondary argument for why women need a covering on their heads."
1 Coríntios 11
Wuest - If, as is the case, anyone presumes to be cantankerous [about the moral obligation of a woman to wear a head covering when engaged in public prayer in the assembly], as for us, we do not have such a custom [namely, that of a woman praying with uncovered head], neither do the assemblies of God. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God. NLT 1 Corinthians 11:16 But if anyone wants to argue about this, I simply say that we have no other custom than this, and neither do God's other churches. ESV 1 Corinthians 11:16 If anyone is inclined to be contentious, we have no such practice, nor do the churches of God. NIV 1 Corinthians 11:16 If anyone wants to be contentious about this, we have no other practice--nor do the churches of God. GNT 1 Corinthians 11:16 Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ. KJV 1 Corinthians 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God. YLT 1 Corinthians 11:16 and if any one doth think to be contentious, we have no such custom, neither the assemblies of God. ASV 1 Corinthians 11:16 But if any man seemeth to be contentious, we have no such custom, neither the churches of God. CSB 1 Corinthians 11:16 But if anyone wants to argue about this, we have no other custom, nor do the churches of God. MIT 1 Corinthians 11:16 If anyone intends to argue for a different position, we have no such practice; neither do the churches of God. NKJ 1 Corinthians 11:16 But if anyone seems to be contentious, we have no such custom, nor do the churches of God. NRS 1 Corinthians 11:16 But if anyone is disposed to be contentious-- we have no such custom, nor do the churches of God. NAB 1 Corinthians 11:16 But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God. NJB 1 Corinthians 11:16 If anyone wants to be contentious, I say that we have no such custom, nor do any of the churches of God. GWN 1 Corinthians 11:16 If anyone wants to argue about this they can't, because we don't have any custom like this-nor do any of the churches of God. BBE 1 Corinthians 11:16 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. seem: 1Ti 6:3,4 such: Ac 21:21,24 the churches: 1Co 7:17 14:33,34 16:1 1Th 2:14 1 Corinthians 11 Resources - Multiple Sermons and Commentaries PAUL WILL NOT ARGUE WITH THE ARGUMENTATIVE But if (first class conditional - assumed true - since) one is (present tense - continually disposed or) inclined ( dokeo) to (present tense - continually) be contentious,- Wuest = "If, as is the case, anyone presumes to be cantankerous [about the moral obligation of a woman to wear a head covering when engaged in public prayer in the assembly]," Note that the first class conditional statement indicates that some in Corinth were inclined to be argumentative and dispute his teachings regarding man and woman. Contentious (philoneikos) is found only here and has the prefix philos meaning fond of coupled with the Greek word neikos which means strife. We've all met these folks -- they like to quarrel and argue and contend. As Paul goes on to say he is not going to appease them with additional arguments! He had said it plainly and would say no more about man and woman in the worship service. He doesn’t want them to be contentious by not keeping this tradition, and thereby offending those in the churches or misrepresenting the churches to the pagans. Robertson (ICC) - There are people who are so fond of disputing that they will contest the clearest conclusions, and the Corinthians were fond of disputation. But the Apostle will not encourage them. We have no other practice, nor have the churches of God - What Paul says is he has said all he could say or needed to say regarding men and women in the worship services and he did not need to say anymore, for it would be no more convincing than what he had already said. "His final appeal—to the practice of all congregations—would be of special weight in democratic Corinth." (Robertson) Keener - Paul reserves one final argument for those unpersuaded by his former points. One philosophical group called the Skeptics rejected all arguments except an almost universally accepted one: the argument from custom—“that’s just not the way it’s done.” (Ibid) Krell points out that "In Paul’s final argument, he again appeals to apostolic authority. ” If any of his readers still did not feel inclined to accept Paul’s reasoning, he informed them that the other churches followed what he had just explained." Interestingly, Paul brings up the idea of “practice” (i.e., custom) again in the last verse of our section (11:16). These two verses (11:2, 16) serve as brackets to frame Paul’s entire discussion.48 The issue is obedience to what Paul has said from beginning to end. Will the ladies of the church at Corinth obey biblical instruction? Will Christian ladies today be obedient to carry out God’s desire for orderly and honorable worship? J
1 Coríntios 11
Wuest - Moreover, when giving you this charge, I am not praising you, because you are not coming together [in the local assembly] for the better but for the worse. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:17 Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse. NLT 1 Corinthians 11:17 But in the following instructions, I cannot praise you. For it sounds as if more harm than good is done when you meet together. ESV 1 Corinthians 11:17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. NIV 1 Corinthians 11:17 In the following directives I have no praise for you, for your meetings do more harm than good. GNT 1 Corinthians 11:17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. KJV 1 Corinthians 11:17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. YLT 1 Corinthians 11:17 And this declaring, I give no praise, because not for the better, but for the worse ye come together; ASV 1 Corinthians 11:17 But in giving you this charge, I praise you not, that ye come together not for the better but for the worse. CSB 1 Corinthians 11:17 Now in giving the following instruction I do not praise you, since you come together not for the better but for the worse. MIT 1 Corinthians 11:17 In ordering what follows I do not commend you, because your meetings do not turn out for the better, but worse. NKJ 1 Corinthians 11:17 Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. NRS 1 Corinthians 11:17 Now in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. NAB 1 Corinthians 11:17 In giving this instruction, I do not praise the fact that your meetings are doing more harm than good. NJB 1 Corinthians 11:17 Now that I am on the subject of instructions, I cannot congratulate you on the meetings you hold; they do more harm than good. GWN 1 Corinthians 11:17 I have no praise for you as I instruct you in the following matter: When you gather, it results in more harm than good. BBE 1 Corinthians 11:17 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. praise: 1Co 11:2,22 Lev 19:17 Pr 27:5 Ro 13:3 1Pe 2:14 because you: 1Co 11:20,34 14:23,26 Isa 1:13,14 58:1-4 Jer 7:9,10 Heb 10:25 1 Corinthians 11 Resources - Multiple Sermons and Commentaries NO PRAISE FROM PAUL Brian Bell introduces this next problem - The Corinthian church was taking the Lords Supper in a disorderly & disrespectful manner. They saw the occasion as an opportunity for gluttony and drunkenness, rather than a reverent remembrance of the Lord, and enjoying His goodness! Which invited God’s discipline! Title: A Meal to Remember! Outline: Careless Communion! (17-22); Careful Communion! (23-34). But in (present tense) giving this instruction, I (absolutely) do not (present tense) praise (epaineo) you - Paul introduces a striking contrast to his positive praise in 1 Cor 11:2+. Giving instruction is signifies the giving of a charge which is fully authorized, having gone through all the proper (necessary) channels, thus Paul is expressing his apostolic authority. Giving instruction (3853) paraggello from para = beside, alongside, near by, at the side of + aggelos = messenger, angello/aggello = to announce) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge. It binds a person to make the proper response to an instruction. Paraggello often was used in the context of a military command and demanded that the subordinate obey the order from the superior and required unhesitating and unqualified obedience. (cp Lk 5:14, 8:29, Lk 9:21KJV, Acts 1:4, 4:18; 5:28KJV; Acts 15:5KJV; 1Th 4:11). It is like a mandate (an authoritative command) or a call to obedience from one in authority. In other contexts the main idea was that the announcement was in the form of an instruction (cp Lk 8:56, 1Cor 7:10, 11:17). Instruction can simply represent the impartation of knowledge as to how something should be done, but as in the present passage, it indicates Paul's apostolic directions calling for the Corinthian's compliance. because - Term of explanation. The explanation of why he does not praise the Corinthians. You (present tense - continually) come together not for the better but for the worse - Come together is a key word in this section (1 Co. 11:17; 18, 20, 23, 33, 34). Worse means that which is lesser, inferior, the opposite of that which is sound, beneficial. The preposition sun/syn in come together describes an intimate gathering. It may have been somewhat intimate but it was not soundly spiritual! We do not know exactly how their coming together worked but it is very possible there were several "house churches" in Corinth (as suggested by the word below divisions in 1 Cor 11:18). THOUGHT - "Better...worse" - This is a solemn reminder to us all that it is possible to go away from meetings of the church and to have been harmed rather than benefited. (W MacDonald) Arnold - Paul actually censures them severely. For your meetings do more harm than good. Their public worship was so conducted that evil rather than good resulted. Instead of the Lord’s Table being supremely an act of edification, it was having a disruptive effect. Krell - Additionally, sunercomai is used in sexual contexts to describe coming together to unite in an intimate relationship. Hence, with more than a sprinkling of irony, Paul repeatedly describes the Corinthians as coming together in one location, knowing full well that their eating was anything but “together” as a unified body. Thus, the very ritual that was intended to celebrate the gospel and symbolically act out their oneness in Christ had become an occasion for splitting the church on the basis of status. This explains why Paul stated that the Corinthians “come together not for the better but for the worse.” Bell - they would have a meal 1st, then communion. This is what Jesus did when He turned a regular meal into a communion meal with the Emmaus road disciples. “Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them.”. At home do you ever combine communion w/your supper? Let’s bring back the Love Feasts! Home studies, when was the last time you had communion for your guests? Paul was calling for them to honor one another in the church. Communion is a personal time, yet shouldn’t become so individual that it becomes selfish. Instead of coming together they were coming apart!
1 Coríntios 11
Wuest - For indeed, first of all, when you come together in the assembly, I am hearing that divisions have their regular place among you, and I partly believe it, (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it. NLT 1 Corinthians 11:18 First, I hear that there are divisions among you when you meet as a church, and to some extent I believe it. ESV 1 Corinthians 11:18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, NIV 1 Corinthians 11:18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. GNT 1 Corinthians 11:18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν καὶ μέρος τι πιστεύω. KJV 1 Corinthians 11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. YLT 1 Corinthians 11:18 for first, indeed, ye coming together in an assembly, I hear of divisions being among you, and partly I believe it, ASV 1 Corinthians 11:18 For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it. CSB 1 Corinthians 11:18 For to begin with, I hear that when you come together as a church there are divisions among you, and in part I believe it. MIT 1 Corinthians 11:18 First of all, I hear that when you gather as a church there are cliques among you, and I believe that to some degree. NKJ 1 Corinthians 11:18 For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. NRS 1 Corinthians 11:18 For, to begin with, when you come together as a church, I hear that there are divisions among you; and to some extent I believe it. NAB 1 Corinthians 11:18 First of all, I hear that when you meet as a church there are divisions among you, and to a degree I believe it; NJB 1 Corinthians 11:18 In the first place, I hear that when you all come together in your assembly, there are separate factions among you, and to some extent I believe it. GWN 1 Corinthians 11:18 In the first place, I hear that when you gather as a church you split up into opposing groups. I believe some of what I hear. BBE 1 Corinthians 11:18 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. I hear: 1Co 1:10-12 3:3 1 Cor 5:1 1 Cor 6:1 divisions, 1Co 1:10 3:3 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 3:3-4 I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? 4 For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not mere men? CHURCH DIVISIONS INSTEAD OF COM - "UNION" How sad to see such divisions for the very word communion has the word union and thus speaks of a unique and special unity in a family, in this case the family of God sitting around their dinner table, keeping in mind that in that time even a simple meal was considered a time of special fellowship. For, in the first place - This is emphatic. Paul mentions no "second place." The problem of their divisions took first place in Paul's mind. This is why he cannot praise them. Brothers and sisters who should have been living in harmony as members of God's family were in disharmony and discord (recall they were fleshly and their division were further proof of their fleshly behavior - 1 Cor 3:1-3+). These believers were walking in the flesh, not the Spirit and so it is not surprising that they manifiested many of the rotten works of Galatians 5:19-21+ Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. When you come together (sunerchomai) as a church - Note that Paul is teaching the church is not a building but is a body, an assembly of believers who come together. When the local church came together, they observed the Lord’s Table. At first it was daily. As the church matured, they seemed to observe it weekly on the Lord’s Day. "On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight." (Acts 20:7). I hear that divisions exist among you; and in part I believe it - Paul returns to the first problem he addressed which was the divisions (schisma) or schisms in their local body (which brings to mind "church splits"). Divisions was used of groups dividing over an issue (cf. Jn 7:43; 9:16; 10:19; Acts 14:4; 23:7; 1 Cor. 1:10; 11:18). As the following context suggest these divisions are not over their favorite leader, but more of a social/economic division.
1 Coríntios 11
Wuest - for it is a necessity in the nature of the case also for factions to be among you, in order that also those who have been put to the test and have met the specifications and have been approved might become identified as such among you. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. NLT 1 Corinthians 11:19 But, of course, there must be divisions among you so that you who have God's approval will be recognized! ESV 1 Corinthians 11:19 for there must be factions among you in order that those who are genuine among you may be recognized. NIV 1 Corinthians 11:19 No doubt there have to be differences among you to show which of you have God's approval. GNT 1 Corinthians 11:19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. KJV 1 Corinthians 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you. YLT 1 Corinthians 11:19 for it behoveth sects also to be among you, that those approved may become manifest among you; ASV 1 Corinthians 11:19 For there must be also factions among you, that they that are approved may be made manifest among you. CSB 1 Corinthians 11:19 There must, indeed, be factions among you, so that those who are approved may be recognized among you. MIT 1 Corinthians 11:19 Distinctions must be made among you so that those of you who have passed the test might become apparent. NKJ 1 Corinthians 11:19 For there must also be factions among you, that those who are approved may be recognized among you. NRS 1 Corinthians 11:19 Indeed, there have to be factions among you, for only so will it become clear who among you are genuine. NAB 1 Corinthians 11:19 there have to be factions among you in order that (also) those who are approved among you may become known. NJB 1 Corinthians 11:19 It is no bad thing, either, that there should be differing groups among you so that those who are to be trusted among you can be clearly recognised. GWN 1 Corinthians 11:19 Factions have to exist in order to make it clear who the genuine believers among you are. BBE 1 Corinthians 11:19 For divisions are necessary among you, in order that those who have God's approval may be clearly seen among you. there: Mt 18:7 Lu 17:1 Ac 20:30 1Ti 4:1,2 2Pe 2:1,2 be factions, Ac 5:17 15:5 24:5,14 26:5 28:22 Ga 5:20 Tit 3:10 *Gr: so that: De 13:3 Lu 2:35 2Co 13:5-7 1Jn 2:19 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 13:3 you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul. Luke 2:35+ and a sword will pierce even your own soul–to the end that thoughts from many hearts may be revealed.” 1 John 2:19+ (They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. DIVINELY ALLOWED DIVISIONS EXPOSE APPROVED BELIEVERS For there (present tense - continually) must also be factions among you - Must is the first word in the Greek text for emphasis and speaks of necessity and/or compulsion as when Peter said "we must (dei) obey God rather than men." (Acts 5:29+) In the present context must speaks of divine necessity. "Jesus used the term (dei) on numerous occasions in relation to certain scripturally predicted and divinely appointed events, including His crucifixion and resurrection (Mt. 24:6; 26:54; Jn 3:14; etc).....That is the sense in which Paul uses the term here." (MacArthur) Factions (hairesis) has the basic sense of making a choice, showing special favor so that one is chosen and another rejected (cf. Acts 24:14; 1 Cor. 11:19). The only other use of hairesis by Paul is in Gal 5:20, where it is one of the works of the flesh in contrast to the fruit of the Spirit (Gal 5:22-23).
1 Coríntios 11
Wuest - Therefore, when you come together to the same place, it is not possible to eat a supper the character of which is that it could be a supper designated as belonging to the Lord. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:20 Now when you come together at the same place, you are not really eating the Lord's Supper. NLT 1 Corinthians 11:20 When you meet together, you are not really interested in the Lord's Supper. ESV 1 Corinthians 11:20 When you come together, it is not the Lord's supper that you eat. NIV 1 Corinthians 11:20 When you come together, it is not the Lord's Supper you eat, GNT 1 Corinthians 11:20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν· KJV 1 Corinthians 11:20 When ye come together therefore into one place, this is not to eat the Lord's supper. YLT 1 Corinthians 11:20 ye, then, coming together at the same place -- it is not to eat the Lord's supper; ASV 1 Corinthians 11:20 When therefore ye assemble yourselves together, it is not possible to eat the Lord's supper: CSB 1 Corinthians 11:20 Therefore, when you come together in one place, it is not really to eat the Lord's Supper. MIT 1 Corinthians 11:20 When you gather at the same place, it is not to eat the Lord's supper. NKJ 1 Corinthians 11:20 Therefore when you come together in one place, it is not to eat the Lord's Supper. NRS 1 Corinthians 11:20 When you come together, it is not really to eat the Lord's supper. NAB 1 Corinthians 11:20 When you meet in one place, then, it is not to eat the Lord's supper, NJB 1 Corinthians 11:20 So, when you meet together, it is not the Lord's Supper that you eat; GWN 1 Corinthians 11:20 When you gather in the same place, you can't possibly be eating the Lord's Supper. BBE 1 Corinthians 11:20 But now, when you come together, it is not possible to take the holy meal of the Lord: not to eat: 1Co 11:20 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: Note that the institution of the Lord’s Supper has been handed down to us in four forms Mark 14:22-25+ While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, “Take it; this is My body.” 23 And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. 24 And He said to them, “This is My blood of the covenant, which is poured out for many. 25 “Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.” Comment on until that day - Note that the time sensitive word UNTIL marks the beginning of the Kingdom as when He will next drink of the wine... this could be the marriage supper of the Lamb (Rev 19:9+). Ryrie adds "The disciples' attention is directed toward their eventual reunion in the future millennial kingdom with its joy and fellowship." (See also comments on Mark 14:25). Matthew 26:26-29 While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29 “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.” Luke 22:15-20+ And He said to them, “I have earnestly desired to eat this Passover with you before I suffer; 16 for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God.” 17 And when He had taken a cup and given thanks, He said, “Take this and share it among yourselves; 18for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.” 19 And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” 20And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood. NET Note - Only Luke mentions two cups at this meal; the other synoptic gospels (Matt 26:27-28, Mark 14:23-24) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century). 1 Cor 11:23-25+ - For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” 25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” Acts 2:42-46 They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44 And all those who had believed were together and had all things in common; 45 and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46 Day by day continuing with one mind in the temple (NOTE THE SPIRIT ENERGIZED UNITY OF THE FIRST CHURCH!), and breaking bread from house to house (MOST LIKELY THE LORD'S SUPPER), they were taking their meals together with gladness and sincerity of heart, THE LORD'S SUPPER This is the only use of this phrase in the New Testament. Therefore - Term of conclusion. Based on what Paul has just stated about divisions and factions. When you meet together (sunerchomai), it is (absolutely) not to eat the Lord's Supper - Note to whom this supper belongs -- it is the Lord's, which means He is the "Master of Ceremonies" so to speak. He sets the rules for "proper etiquette." Paul does not address the so-called " "Love Feast" (Agape Feast) but we know that at this time it was customary to have a communal meal, like a "pot luck," (the "Love Feast") after which they would celebrate the Lord's Supper. This meal which was called “the love feast” because it was designed to show love for the saints by sharing with one another had become corrupted into an unlovely feast! Recall that real love edifies (1 Cor 8:1+) but sadly these "love" feasts torn down and divided! Arnold explains that "It was the custom in those days to have a Love Feast or fellowship supper before observing the Lord’s Table. At the love feast people would bring food and all would share it. Originally it was a meal of unity the poor got to eat the fancy food of the rich and this assured the poor of a good meal. These love feasts soon became a corrupting factor to the observance of the Lord’s Table. These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves (Jude 1:12+). Due to drunkenness and selfishness, the Agape (love feast) was put after the Eucharist (thanksgiving) in the worship service of the local church, but this did not stop the perversion. Then the Agape was moved to Saturday night and this brought more revelry. So the Agape was abandoned altogether. This supper was not just for social reasons but it had a spiritual emphasis. Perhaps it was originally patterned after the Passover Feast. Whatever, the Lord’s Table was designed to show unity and was a time of great joy, but the Corinthians were a far cry from a unified group. Krell - In Corinth, instead of sharing their food and drinks, each family was bringing its own and eating what it had brought. The result was that the rich had plenty but the poor had little and suffered embarrassment as well. This was hardly the picture of Christian love and unity. They were eating their own private meals rather than sharing a meal consecrated to the Lord. Furthermore, some with plenty of wine to drink were evidently drinking too heavily. This is certainly not a word of commendation but a word of condemnation and criticism. The word for Supper is deipnon which is interesting for the Greeks used this same word for the meals associated with worship of their false gods (another Satanic counterfeit!) As Behm says "The underlying thought is that of communio, of the union of those who eat with the deity." How sad, the pagans seeking to participate intimately with their false gods and believers in Corinth completely perverting the participation with the true God Christ Jesus! Note that earlier Paul had used a synonymous phrase "the table of the Lord" in 1 Cor 10:21+ contrasting it with the "table of demons" (the partaking in the feast associated with idol worship). B Klappert adds that in classic Greek "In the ancient religions eating and drinking were mostly formal meals, i.e. acts of public or private fellowship linked with the sacred. Families, clans and religious fellowships received a share in divine power through the common meal, which represented their union with the deity. ...The thought that deity was contained in every plant (Demeter-Kore) led on to the idea that the deity possessed a life-giving power, which was received directly by those who shared the meal. In short, there was nothing which unites man and man, and man and God, more than eating and drinking ....The participant believed that he was sitting at the trapeza tou theou, the god’s table (cf. 1 Cor. 10:21, trapeza daimoniōn, “table of demons”) and that through the meal he entered into fellowship with the deity. He thus became a partner or sharer koinōnos (cf. 1 Cor. 10:20)...Josephus tells of an invitation to the deipnon of Anubis in the temple of Isis at Rome (Ant. 18, 3, 4). “The underlying thought is that of communio, of the union of those who eat with the divinity” (J. Behm, TDNT II 35). Akin comments we could also call it "“the First Supper” as it inaugurates the “New Covenant” (Jer. 31:31-34; Luke 22:20) which God made with us through the Lord Jesus, the true Passover Lamb who had been sacrificed for us (1 Cor. 5:7). His death made possible a new and greater 7 Exodus (see Luke 9:31) as we are delivered and set free from our bondage and slavery to sin. Utley on not to eat the Lord's Supper - These privileged socially elite faction(s) were acting in a manner totally alien to the communal, self-giving precedent of Jesus’ last meal with His disciples. The verses that follow clarify his point (cf. v. 22). This (USE OF TERM "LORD'S SUPPER") is the only occurrence of this phrase in the NT. This is another possible example of sarcasm. Nothing about their attitudes and actions compares with Jesus’ attitudes and actions in giving Himself for sinful mankind! The worship event goes by several names: (1) the Lord’s Supper; (2) “the table of the Lord”; (1 Cor. 10:21); (3) “breaking bread” (Acts 2:42; 20:7; 1 Cor. 10:16; 11:24 [cf. Luke 24:30]); (4) thanksgiving (eucharist) or blessing (eulogia, Matt. 26:26–27; 1 Cor. 10:16; 11:24). NIDNTT - In addition to the four-fold record of the Lord’s Supper we must take into consideration: (i) 1 Cor. 10:16, a pre-Pauline commentary on the Lord’s Supper; (ii) 1 Cor. 11:26, an explanatory comment by Paul; (iii) 1 Cor. 11:27f.; 16:20, 22; Rev. 22:17–21, parts (or references to parts) of the introductory liturgy to the primitive Christian celebration of the Lord’s Supper; (iv) Acts 2:42, 46; 20:7, 11, accounts of the daily celebration of the Lord’s Supper (breaking of bread) in the primitive church; (v) Jn. 6:51–58 with the Johannine version of the saying about the bread: “and the bread which I shall give for the life of the world is my flesh” (6:51c). Eat (2068) esthio literally means to eat, take something in through the mouth, the process of eating in order to sustain life. Esthio is a key word in chapter 11 occurring 9 times in the teaching on the Lord's Supper - 1 Co. 8:7; 1 Co. 8:8; 1 Co. 8:10; 1 Co. 8:13; 1 Co. 9:4; 1 Co. 9:7; 1 Co. 9:13; 1 Co. 10:3; 1 Co. 10:7; 1 Co. 10:18; 1 Co. 10:25; 1 Co. 10:27; 1 Co. 10:28; 1 Co. 10:31; 1 Co. 11:20; 1 Co. 11:21; 1 Co. 11:22; 1 Co. 11:26; 1 Co. 11:27; 1 Co. 11:28; 1 Co. 11:29; 1 Co. 11:33; 1 Co. 11:34; 1 Co. 15:32 Supper (dinner)(1173) deipnon refers to breakfast in Homer, but is generally among the Jews and Greco-Roman culture it referred more to the evening meal (dinner, supper), and could refer as here in Luke 14 (Lk 14:12, 16, 17, 24) to a banquet or feast in general. Deipnon was used of the Passover meal (Jn 13:2, 4, 21:20) and the Lord's Supper (1 Cor 11:20). It was used to speak of the food taken at supper in 1 Cor 11:21 ("in your eating", cf Lxx - Da 1:16 = King's "choice food"). Deipnon - 16x in 16v - banquet(1), banquets(3), dinner(4), supper(8). Matt. 23:6; Mk. 6:21; Mk. 12:39; Lk. 14:12; Lk. 14:16; Lk. 14:17; Lk. 14:24; Lk. 20:46; Jn. 12:2; Jn. 13:2; Jn. 13:4; Jn. 21:20; 1 Co. 11:20; 1 Co. 11:21; Rev. 19:9; Rev. 19:17 Gilbrant - During classical times a deipnon was important in the worship of Greek deities. Participating in a religious “meal” meant one actually participated in the god’s nature (Behm, “deipnon,” Kittel, 2:34f.). In ancient times Jews placed great importance on social interaction through meals. To offer or accept a dinner invitation signaled intents of goodwill, trust, and prosperity. To decline or forbid such an opportunity indicated ill will and also the highest insult (e.g., Luke 14:16-24). The Septuagint makes limited usage of deipnon (Da 1:8,13,15,16). In the New Testament deipnon often refers to the “main meal” of the evening (John 13:2,4; 21:20). In addition, it is a “feast” or “banquet” with the added touch of formality (Matthew 23:6; Mark 12:39; Luke 11:43; 14:17,24; 20:46). Deipnon appears in contexts of judgment (Revelation 19:17), celebration (Revelation 19:9), memorial (1 Corinthians 11:20), and farewell (John 12:2; 13:2,4; 21:20). (Complete Biblical Library Greek-English Dictionary) J. Behm - In the NT the word takes on theological significance (1) . by its cultic use in 1 Cor 11:20+: → κυριακὸν δεῖπνον, “the meal consecrated to the Lord,” “the Lord’s Supper.”3 The evening table fellowship of the community constitutes divine service. It is profaned by the separation of individuals to ἴδιον δεῖπνον (1 Cor 11:21+). According to the Pauline tradition (1 Cor 11:23ff.), the celebration rests on the institution of Jesus on the night of His betrayal, i.e., after the Last Supper, cf. v. 25 (Lk. 22:20 HK): μετὰ τὸ δειπνῆσαι (cf. also Jn. 13:2, 4; 21:20). For more general points, → ἀγάπη (agape I, 55), πάσχα, τράπεζα. It also takes on theological significance (2) as an eschatological image. The “heavenly banquet of the last time,” in which the redeemed will participate, is a meaningful expression for perfect fellowship with God and with Christ in the consummation. Cf. esp. Lk. 14:24+, in interpretation of the parable of the Great Supper, Lk 14:16ff.: οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν → κεκλημένων → γεύσεταί μου τοῦ δείπνου, and Rev. 19:9+: → μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ → ἀρνίου κεκλημένοι where the images of the eschatological banquet and the marriage-feast (→ γάμος) merge into one another, as already in Mt. 22:2 ff. Cf. also Mt. 8:11; 26:29; Lk. 22:29f., 16, 18. The saying of Christ as He knocks at the door in Rev. 3:20+: ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ, also points us, in the context of the Revelation Epistles (cf. Rev 2:5, 16, 25; 3:11), to eschatological union with the Friend Who is welcomed in, the Lord of the parousia. The dreadful opposite of the final banquet of the blessed is τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ (Rev. 19:17+, based on Ezek 39:17 ff.), to which the birds of prey are summoned (cf. Mt. 24:28: Lk. 17:37), the hosts of Antichrist having been overthrown and destroyed. δεῖπνον is common for a “cultic meal” in the religious speech of Hellenism, e.g., Jos. Ant., 18, 73: an invitation to the δεῖπνον of Anubis in the temple of Isis in Rome; an Ephes. inscription (BMI, III, 2, 483 B, 10) refers to ἀνάλωμα τοῦ δείπνου in the cult of Artemis; an inscription from Notion (BCH, 47 [1923], 375, 6) refers to the δεῖπνον of an Aesculapius fraternity; Plut. Ser. Num. Pun., 13 (II, 557 f.): the invitation of Pindar by a herald to the cultic meal of the Delphic priesthood in the days of Plutarch: Πίνδαρος ἐπὶ τὸ δεῖπνον τῷ θεῷ; similarly Ael Var. Hist., 9, 95: the invitation of Homer with Apollo ἐπὶ ξένια in Argos. Cf. also the δεῖπνα τοῦ κλήρου in the circle of the Gnostic Marcus, Iren., I, 13, 4. Original invitations may be consulted in P. Oxy., 1755: ἐρωτᾷ σε Ἀπίων δειπνῆσαι ἐν τῷ οἴκῳ τοῦ Σεραπείου εἰς κλείνην τοῦ κυρίου Σαράπιδος τῇ ιγ ἀπὸ ὥρας θ; P. Oxy., 110; 523; 1484; 1485: ἐρωτᾷ σαι διπνῆσαι ὁ ἐξηγητὴς ἐν τῷ Δημητρίῳ σήμερον ἥτις ἐστὶν θ ἀπὸ ὣρας ζ. The underlying thought is that of communio, of the union of those who eat with the deity. So also in the Gr. church, cf. Chrys. Liturg., p. 396, 5 ff.: τοῦ δείπνου σου τοῦ μυστικοῦ σήμερον υἱὲ θεοῦ κοινωνόν με παράλαβε. On the suspecting of Θυέστεια δεῖπνα or ἀνθρωποφαγία among Christians, cf. Athenag. Suppl., 3, 1; Tat. Or. Graec., 25, 3. The image of the eschatological feast (of rejoicing or judgment) goes back to the eschatology of Israel. Cf. Is. 34:6 ff.; Jer. 46:10; Zeph. 1:7 and esp. Is. 25:6 (the feast of fat things and wine on the lees prepared by Yahweh on Mount Sion [24:23] for all nations). A grotesque note is first introduced in Ezek. 39:17 ff. (→ <34). It is used as an image of fellowship with God in the last days in 1 Enoch 62:14: “The Lord of spirits will dwell over them, and they will eat and lie down and rise up to all eternity with that Son of Man”; Slavic 2 Enoch 42:5: “At the last coming he will lead out Adam and the patriarchs and bring them (into the paradise of Eden) that they may rejoice, as when a man invites his friends to eat with him, and they come and speak with one another before the palace, joyously awaiting his feast, the enjoyment of good things, of immeasurable wealth and joy and happiness in light and everlasting life.” In Christian apocalyptic cf. 2 Esdras. 2:38: videte numerum signatorum in convivio Domini; Herm. s., 5, 2, 9; 5, 3 (moralised) In Rabb. writings, cf. the parables in b. Shab., 153a; Midr. Cant. r., 9, 8; also Midr. Est., 1, 4: “The feast of our God, which He will prepare for the righteous, has no end”;12 Pesikt. r., 41, where Jacob is invited to the feast of redemption סִעוּדַת גְּאוּלָה; cf. Midr. Ps. 14:7: מְזֻמָּן לַסְּעוּדָה. (TDNT Vol 2, page 34) Another Greek word for meal Ariston (712) which BDAG says is "n early Gk. meal eaten early in the day (later called avkra,tisma, from the custom of dipping bread in wine), then the noon meal." Friberg - (1) strictly, the early meal of the day breakfast, lunch (Lk 14.12 ); (2) later extended in meaning, the more important meal noon meal, dinner (Mt 22.4); (3) generally meal (Lk 11.38) Zodhiates - In Homer, breakfast. In Attic writers and the NT, dinner or supper. (I) The chief meal of the Jews, Greeks and Romans taken at or towards evening and often prolonged into the night; hence, usually an evening banquet or a feast in general (Matt. 23:6; Mark 6:21; 12:39; Luke 14:12, 16, 17, 24; 20:46; John 12:2; Sept.: Dan. 5:1). (II) Spoken of the paschal supper (John 13:2, 4; 21:20); of the Lord's Supper (1 Cor. 11:20) with which was associated the agápē <G26> feast, the love feast. (III) Food taken at supper (1 Cor. 11:21; Sept.: Dan. 1:16). (Complete Word Study Dictionary) 1 Corinthians 11:21 for in your eating each one takes his own supper first; and one is hungry and another is drunk. Amplified For in eating each one [hurries] to get his own supper first [not waiting for the poor], and one goes hungry while another gets drunk. Wuest - For each one in the eating [of the supper] takes his own private supper beforehand. And one indeed is hungry and another is intoxicated. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk. NLT 1 Corinthians 11:21 For some of you hurry to eat your own meal without sharing with others. As a result, some go hungry while others get drunk. ESV 1 Corinthians 11:21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. NIV 1 Corinthians 11:21 for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. GNT 1 Corinthians 11:21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ ὃς δὲ μεθύει. KJV 1 Corinthians 11:21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. YLT 1 Corinthians 11:21 for each his own supper doth take before in the eating, and one is hungry, and another is drunk; ASV 1 Corinthians 11:21 for in your eating each one taketh before other his own supper; and one is hungry, and another is drunken. CSB 1 Corinthians 11:21 For at the meal, each one eats his own supper ahead of others. So one person is hungry while another gets drunk! MIT 1 Corinthians 11:21 For each one brings forth his own supper to be eaten. On the one hand, some are (left) hungry; and on the other hand, some get intoxicated. NKJ 1 Corinthians 11:21 For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. NRS 1 Corinthians 11:21 For when the time comes to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk. NAB 1 Corinthians 11:21 for in eating, each one goes ahead with his own supper, and one goes hungry while another gets drunk. NJB 1 Corinthians 11:21 for when the eating begins, each one of you has his own supper first, and there is one going hungry while another is getting drunk. GWN 1 Corinthians 11:21 Each of you eats his own supper without waiting for each other. So one person goes hungry and another gets drunk. BBE 1 Corinthians 11:21 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. in: 1Co 11:23-25 1 Cor 10:16-18 one: 2Pe 2:13 Jude 1:12 1 Corinthians 11 Resources - Multiple Sermons and Commentaries SUPPER BEFORE THE LORD'S SUPPER For - Term of explanation. Explaining why he has accused them of coming together but not for the Lord's Supper. In your eating (esthio) each one takes his own supper (deipnon) first - Wuest = "For each one in the eating [of the supper] takes his own private supper beforehand." As discussed above when the early church gathered for the Lord's Supper, they would combine it with a fellowship meal or "Love Feast". But as noted these feasts became perverted and in Jude 1:12+ we read "These are the men (" certain persons have crept in unnoticed" Jude 1:4+) who are hidden reefs in your love feasts (Greek = one word - agape) when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted." In the context of the Love Feasts at Corinth apparently the wealthy would eat what they brought to the "pot luck" and then failed to share with the poorer saints. Arnold writes "It appears the rich would go ahead and selfishly eat before many of the slaves could arrive. There was no spirit of fellowship among them. Slaves had no days off, worked very long hours and Christian meetings were held in the evening." MacArthur agrees "The poorer believers came to the supper expecting to share in the food brought by the wealthy, but they went away hungry—physically as well as spiritually. Those who brought food and drink gorged themselves and became drunk. They mocked the very purpose of the occasion, which was to bring harmony and unity among those who belonged to Christ, as they remembered His sacrifice to make them one in Him." (Ibid) Krell adds that "the wealthy members of the Corinthian church were guilty of gluttony and drunkenness while the poor went without (1 Cor 11:21). This notion can also be supported from the customary practice at Greco-Roman banquets where wealthy hosts—those with homes large enough to host the communal meal—would have assigned the biggest and best portions of food to the more privileged. Nevertheless, Paul did not tolerate what was socially acceptable in ancient Corinth. "
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Wuest - In like manner also He took the cup after the partaking of the food, saying, This cup is the covenant new in its nature, a covenant which is within the sphere of my blood. This be doing as often as you are drinking it, with a view to remembering me. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:25 In the same way, he also took the cup after supper, saying, "This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me." NLT 1 Corinthians 11:25 In the same way, he took the cup of wine after supper, saying, "This cup is the new covenant between God and his people-- an agreement confirmed with my blood. Do this to remember me as often as you drink it." ESV 1 Corinthians 11:25 In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." NIV 1 Corinthians 11:25 In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." GNT 1 Corinthians 11:25 ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων, Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. KJV 1 Corinthians 11:25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. YLT 1 Corinthians 11:25 In like manner also the cup after the supping, saying, 'This cup is the new covenant in my blood; this do ye, as often as ye may drink it -- to the remembrance of me;' ASV 1 Corinthians 11:25 In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. CSB 1 Corinthians 11:25 In the same way, after supper He also took the cup and said, "This cup is the new covenant established by My blood. Do this, as often as you drink it, in remembrance of Me." MIT 1 Corinthians 11:25 In a similar manner, he also took the cup after the meal was over, saying, "This cup is the new covenant sealed by my blood. As often as you drink this, it will be in remembrance of me." NKJ 1 Corinthians 11:25 In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me." NRS 1 Corinthians 11:25 In the same way he took the cup also, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." NAB 1 Corinthians 11:25 In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." NJB 1 Corinthians 11:25 And in the same way, with the cup after supper, saying, 'This cup is the new covenant in my blood. Whenever you drink it, do this as a memorial of me.' GWN 1 Corinthians 11:25 When supper was over, he did the same with the cup. He said, "This cup is the new promise made with my blood. Every time you drink from it, do it to remember me." BBE 1 Corinthians 11:25 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. This: 1Co 11:27,28 the new: Lu 22:20 2Co 3:6,14 Heb 9:15-20 Heb 13:20 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: Jeremiah 31:31-34+ “Behold, days are coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah (NOTE WELL - THIS IS NOT GIVEN TO THE "CHURCH" - NOWHERE IS THE CHURCH EVER CALLED "THE HOUSE OF ISRAEL AND THE HOUSE OF JUDAH!),, 32 not like the covenant (OLD COVENANT - THE LAW - CONDITIONAL COVENANT) which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the LORD (ISRAEL WAS GOD'S "WIFE" - cf Isa 54:6 - EVEN AS CHURCH IS BRIDE OF CHRIST!). 33 (NOTE THAT THIS IS QUOTED IN Hebrews 8:10–12+.) “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34 “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.” (See Covenant: New Covenant in the Old Testament) 2 Corinthians 3:5-6+ Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, 6 who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. Hebrews 9:15-20+ For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. 160 For where a covenant is, there must of necessity be the death (SHEDDING OF BLOOD IS IMPLIED) of the one who made it. 17 For a covenant is valid only when men are dead, for it is never in force while the one who made it lives. 18 Therefore even the first covenant (MOSAIC COVENANT) was not inaugurated without blood. 19 For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “THIS IS THE BLOOD OF THE COVENANT WHICH GOD COMMANDED YOU.” 2 Corinthians 5:21+ He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. THE NEW COVENANT IN JESUS' BLOOD In the same way He took the cup also after supper saying, "This cup is the new covenant in My blood (present tense or present imperative - continually) do this, as often as you drink it, in remembrance (anamnesis) of Me." - After supper means immediately after they had eaten the Passover meal. As stated above Jesus' word "DO" is almost surely a command in the present imperative, because Luke's parallel passage is clearly a present imperative (see Lk 22:19+ - see THOUGHT on significance of this command.) To not regularly celebrate communion is disobedience to Jesus' command and thus is a sin. Jesus used similar words on the night He inaugurated the New Covenant, Luke recording "And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood." (Lk 22:20+) Thomas
1 Coríntios 11
Wuest - Do you not have houses for the eating and the drinking? Or, the Church of God are you despising, and are you making those ashamed who do not have the means [by which to buy food]? What shall I say to you? Shall I praise you? In this I am not praising you. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this! NLT 1 Corinthians 11:22 What? Don't you have your own homes for eating and drinking? Or do you really want to disgrace God's church and shame the poor? What am I supposed to say? Do you want me to praise you? Well, I certainly will not praise you for this! ESV 1 Corinthians 11:22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. NIV 1 Corinthians 11:22 Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not! GNT 1 Corinthians 11:22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. KJV 1 Corinthians 11:22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. YLT 1 Corinthians 11:22 why, have ye not houses to eat and to drink in? or the assembly of God do ye despise, and shame those not having? what may I say to you? shall I praise you in this? I do not praise! ASV 1 Corinthians 11:22 What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not. CSB 1 Corinthians 11:22 Don't you have houses to eat and drink in? Or do you look down on the church of God and embarrass those who have nothing? What should I say to you? Should I praise you? I do not praise you for this! MIT 1 Corinthians 11:22 Do you not have homes for eating and drinking? Or is it that you treat with contempt the church of God, and put to shame those not having food? What should I say to you? Should I commend you? I do not commend you on this. NKJ 1 Corinthians 11:22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you. NRS 1 Corinthians 11:22 What! Do you not have homes to eat and drink in? Or do you show contempt for the church of God and humiliate those who have nothing? What should I say to you? Should I commend you? In this matter I do not commend you! NAB 1 Corinthians 11:22 Do you not have houses in which you can eat and drink? Or do you show contempt for the church of God and make those who have nothing feel ashamed? What can I say to you? Shall I praise you? In this matter I do not praise you. NJB 1 Corinthians 11:22 Surely you have homes for doing your eating and drinking in? Or have you such disregard for God's assembly that you can put to shame those who have nothing? What am I to say to you? Congratulate you? On this I cannot congratulate you. GWN 1 Corinthians 11:22 Don't you have homes in which to eat and drink? Do you despise God's church and embarrass people who don't have anything to eat? What can I say to you? Should I praise you? I won't praise you for this. BBE 1 Corinthians 11:22 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. have: 1Co 11:34 or: 1Co 10:32 15:9 Ac 20:28 1Ti 3:5,15 those who have nothing Pr 17:5 Jas 2:5,6 1 Corinthians 11 Resources - Multiple Sermons and Commentaries FOUR REPEATED RHETORICAL QUESTIONS What! Do you not have houses in which to eat (esthio) and drink? - “You surely do not mean that you have no houses for eating and drinking? And yet this is what your actions imply.” In other words if they were going to selfishly horde and eat the food and leave others hungry, Paul implies that they should have at least done this in their own homes!
1 Coríntios 11
Wuest - For, as for myself, I received by direct revelation from the presence of the Lord that which also I in turn passed on to you, that the Lord Jesus on the night during which He was being betrayed took bread, (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, NLT 1 Corinthians 11:23 For I pass on to you what I received from the Lord himself. On the night when he was betrayed, the Lord Jesus took some bread ESV 1 Corinthians 11:23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, NIV 1 Corinthians 11:23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, GNT 1 Corinthians 11:23 Ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον KJV 1 Corinthians 11:23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: YLT 1 Corinthians 11:23 For I -- I received from the Lord that which also I did deliver to you, that the Lord Jesus in the night in which he was delivered up, took bread, ASV 1 Corinthians 11:23 For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; CSB 1 Corinthians 11:23 For I received from the Lord what I also passed on to you: On the night when He was betrayed, the Lord Jesus took bread, MIT 1 Corinthians 11:23 For I obtained from the Lord that which I also communicated to you: The Lord Jesus on that night in which he was betrayed, took (flat) bread (in his hands). NKJ 1 Corinthians 11:23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; NRS 1 Corinthians 11:23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, NAB 1 Corinthians 11:23 For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread, NJB 1 Corinthians 11:23 For the tradition I received from the Lord and also handed on to you is that on the night he was betrayed, the Lord Jesus took some bread, GWN 1 Corinthians 11:23 After all, I passed on to you what I had received from the Lord. On the night he was betrayed, the Lord Jesus took bread BBE 1 Corinthians 11:23 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, I received 1Co 15:3 De 4:5 Mt 28:20 Ga 1:1,11,12 1Th 4:2 the same: Mt 26:2,17,34 took: Mt 26:26-28 Mk 14:22-24 Lu 22:19,20 Ac 20:7 1 Corinthians 11 Resources - Multiple Sermons and Commentaries PAUL'S DELIVERY OF COMMUNION INSTRUCTIONS Arnold - This is the earliest written account of the Lord's Table because the Gospels were not written before First Corinthians. (ED: THERE IS NOT TOTAL AGREEMENT ON THE DATES SO THIS MAY NOT BE CORRECT - SEE list of approximate dates in which the Bible books written) For (gar) Term of explanation. This follows four rhetorical questions.
1 Coríntios 11
Wuest - and having given thanks, He broke it and said, This is my body which is [given] on your behalf. This be doing with a view to remembering me. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:24 and after he had given thanks he broke it and said, "This is my body, which is for you. Do this in remembrance of me." NLT 1 Corinthians 11:24 and gave thanks to God for it. Then he broke it in pieces and said, "This is my body, which is given for you. Do this to remember me." ESV 1 Corinthians 11:24 and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." NIV 1 Corinthians 11:24 and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me." GNT 1 Corinthians 11:24 καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν, Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. KJV 1 Corinthians 11:24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. YLT 1 Corinthians 11:24 and having given thanks, he brake, and said, 'Take ye, eat ye, this is my body, that for you is being broken; this do ye -- to the remembrance of me.' ASV 1 Corinthians 11:24 and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me. CSB 1 Corinthians 11:24 gave thanks, broke it, and said, "This is My body, which is for you. Do this in remembrance of Me." MIT 1 Corinthians 11:24 Having offered thanksgiving, he broke it, and said: "This is my body—presented in your place. Do this to remember me." NKJ 1 Corinthians 11:24 and when He had given thanks, He broke it and said, "Take, eat; this is My body which is broken for you; do this in remembrance of Me." NRS 1 Corinthians 11:24 and when he had given thanks, he broke it and said, "This is my body that is for you. Do this in remembrance of me." NAB 1 Corinthians 11:24 and, after he had given thanks, broke it and said, "This is my body that is for you. Do this in remembrance of me." NJB 1 Corinthians 11:24 and after he had given thanks, he broke it, and he said, 'This is my body, which is for you; do this in remembrance of me.' GWN 1 Corinthians 11:24 and spoke a prayer of thanksgiving. He broke the bread and said, "This is my body, which is given for you. Do this to remember me." BBE 1 Corinthians 11:24 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. eat: 1Co 5:7-8 Ps 22:26,29 Pr 9:5 Song 5:1 Isa 25:6 Isa 55:1-3 Joh 6:53-58 this: 1Co 11:27,28 10:3,4,16,17 in remembrance: Ex 12:14 Jos 4:7 Ps 111:4 Song 1:4 Isa 26:8 Mt 26:13 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: 1 Cor 5:7-8+ Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. 8 Therefore let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. John 6:53-58+ So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. 54 “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. 55 “For My flesh is true food, and My blood is true drink. 56 “He who eats My flesh and drinks My blood abides in Me, and I in him. 57 “As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. 58“This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever.” Matthew 26:27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; Mark 14:22+ While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, “Take it; this is My body.” Luke 22:19+ And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” Reclining At the Last Supper BREAD IS HIS BODY TO BE REMEMBERED And when He had given thanks - The Greek word for given thanks gives us our word "Eucharist" (see also The Eucharist) which is another name for the Lord's Supper. Giving thanks (2168) eucharisteo from eucháristos = thankful, grateful, well-pleasing - Indicates the obligation of being thankful to someone for a favor done <> in turn from eú = well + charízomai = to grant, give.; English - Eucharist) means to show that one is under obligation by being thankful. To show oneself as grateful (most often to God in the NT). Eucharisteo is a word that at its very core (eu = good + charis = grace) means to acknowledge how good grace is! Thanksgiving expresses what ought never to be absent from any of our devotions. We should always be ready to express our grateful acknowledgement of past mercies as distinguished form the earnest seeking of future mercies. Eucharisteo in the Corinthian letters - 1 Co. 1:4; 1 Co. 1:14; 1 Co. 10:30; 1 Co. 11:24; 1 Co. 14:17; 1 Co. 14:18; 2 Co. 1:11; He broke it - (cf Mk 14:22+ Lk 22:19+ above) Notice He broke the bread but did not say it symbolized the breaking of His body, because His body was not broken in the crucifixion. The KJV/NKJV are incorrect when they state "This is My body which is broken for you." David predicted "He keeps all his bones, Not one of them is broken." (Ps 34:20+) Again David wrote "all my bones are out of joint" (Ps 22:14+) John records "For these things came to pass to fulfill the Scripture, “NOT A BONE OF HIM SHALL BE BROKEN.” (John 19:36) (See also What did Jesus mean when He said, “This is my body, broken for you”?)
1 Coríntios 11
Wuest - For as often as you are eating this bread and drinking this cup, the death of the Lord you are proclaiming until that time whenever He may come. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:26 For every time you eat this bread and drink the cup, you proclaim the Lord's death until he comes. NLT 1 Corinthians 11:26 For every time you eat this bread and drink this cup, you are announcing the Lord's death until he comes again. ESV 1 Corinthians 11:26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. NIV 1 Corinthians 11:26 For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes. GNT 1 Corinthians 11:26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρις οὗ ἔλθῃ. KJV 1 Corinthians 11:26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. YLT 1 Corinthians 11:26 for as often as ye may eat this bread, and this cup may drink, the death of the Lord ye do shew forth -- till he may come; ASV 1 Corinthians 11:26 For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come. CSB 1 Corinthians 11:26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes. MIT 1 Corinthians 11:26 For as often as you eat this bread and drink this cup you proclaim the Lord's death until he arrives on the scene. NKJ 1 Corinthians 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. NRS 1 Corinthians 11:26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. NAB 1 Corinthians 11:26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. NJB 1 Corinthians 11:26 Whenever you eat this bread, then, and drink this cup, you are proclaiming the Lord's death until he comes. GWN 1 Corinthians 11:26 Every time you eat this bread and drink from this cup, you tell about the Lord's death until he comes. BBE 1 Corinthians 11:26 For whenever you take the bread and the cup you give witness to the Lord's death till he comes. Until: 1Co 4:5 15:23 Joh 14:3 21:22 Ac 1:11 1Th 4:16 2Th 1:10 2:2,3 Heb 9:28 2Pe 3:10 1Jn 2:28 Jude 1:14 Rev 1:7 20:11,12 22:20 1 Corinthians 11 Resources - Multiple Sermons and Commentaries COMMUNION LOOKS BACK TO THE CROSS & FORWARD TO HIS COMING WITH A CROWN For (gar) Term of explanation. As often as you eat (esthio) this bread and drink the cup, you proclaim (kataggello in present tense - continually) the Lord's death until He comes - Nowhere in Scripture does it say "how often," but just that it is to be a continual celebration for believers. The Lord's Supper proclaims or announces Jesus' first coming to die as Savior (THE CROSS) and His Second Coming to rule as Sovereign (THE CROWN) Godet says it this way pointing out that the Lord’s Supper is “the link between His two comings, the monument of the one, the pledge of the other.” In Mark Jesus spoke of the Lord's Supper promising "Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.” (Mark 14:25+). The Kingdom of God in this context refers to the Millennial Kingdom which the King of kings (Rev 19:16+) will establish at His Second Coming. MacDonald makes a great point about who can administer the Lord's Supper - In all this instruction concerning the Lord’s Supper it is notable that there is not a word about a minister or priest officiating. It is a simple memorial service left for all the people of God. Christians gather together simply as believer-priests to thus proclaim the Lord’s death till He comes. (Ibid) Wiersbe on until He comes - We observe the Supper “till He comes.” The return of Jesus Christ is the blessed hope of the church and the individual Christian. Jesus not only died for us, but He arose again and ascended to heaven; and one day He shall return to take us to heaven. Today, we are not all that we should be; but when we see Him, “we shall be like Him” (1 John 3:2+). (ED: 1 in 20 passages in the NT either directly or indirectly alludes to the Second Coming of Christ. Why? What/Who you are looking for, will or should determine what/Who you are living for!) (Ibid) Krell on you proclaim - By means of the Lord’s Supper the Corinthians are to show in a physical way the death of Jesus and what it accomplished for their salvation and corporate fellowship. The result should be that the Corinthians will not overindulge themselves, despise and shame others, or allow brothers and sisters to go hungry. To do less is the epitome of selfishness. Robertson and Plummer - “The Eucharist is an acted sermon, an acted proclamation of the death which it commemorates; but it is possible that there is reference to some expression of belief in the atoning death of Christ as being a usual element in the service.” Steve Lewis on proclaim - This was intended as a public service which graphically demonstrated all that Jesus Christ did for us. In fact, since this has been a regular practice of the church throughout the centuries, even people who were not members of the body of Christ came to understand the message behind this ceremony. Until He comes tells us not only that Jesus will return in a glorious Second Coming, but also that the celebration of this church ordinance has a definite ending point -- the Lord's Supper is intended as a ceremony for believers to communicate an important message during the Church Age. Its purpose is to keep alive the memory of Christ's ratification of the New Covenant until the day when He personally arrives to officially enact that covenant. When He arrives, there will be no need for symbols to represent His body, because He Himself will be with us. Our regular participation in this ceremony helps us to keep looking forward to that day when He will come again. Arnold has a slightly different interpretation of proclaim - The Lord’s Table was designed to be a proclamation of the death of Christ to the unsaved to be observed until He returns. It is an unwritten sermon to the lost concerning the death of Christ for sinners. Therefore, it is a means of evangelism. THOUGHT (ILLUSTRATION) - A well-known painting of the Vietnam Wall depicts a father)standing at the wall, reaching up and touching the name of the son who died. The reflection in the polished granite is not of father but of son reaching out his hand to touch his fathers. "That is the Lord’s Supper. We arrive at the table and reach out our hands to take the bread and the cup. In response to our act of faith, Jesus touches us.The significance of the Lord’s Supper is this: We remember Christ and proclaim Him because He laid down His life for us. If you have never believed in Jesus Christ’s person and work, please do so today." (Krell) Robertson on meaning of you proclaim - The Lord’s Supper is the great preacher ([kataggellete]) of the death of Christ till his second coming (Matt. 26:29). Proclaim (2605) kataggello from kata = an intensifier, down + aggelos = messenger and aggello = to declare, report) literally means to "declare down". It means to announce, with focus upon the extent to which the announcement or proclamation extends and so to proclaim throughout. It means to declare plainly, openly and loudly! It was used of solemn religious messages. Webster adds that our English "proclaim" (from pro = before + clamare = to cry out) means to "declare publicly, typically insistently... in either speech or writing... and implies declaring clearly, forcefully, and authoritatively."Kataggello - 18v - Acts 3:24; Acts 4:2; Acts 13:5; Acts 13:38; Acts 15:36; Acts 16:17; Acts 16:21; Acts 17:3; Acts 17:13; Acts 17:23; Acts 26:23; Rom. 1:8; 1 Co. 2:1; 1 Co. 9:14; 1 Co. 11:26; Phil. 1:17; Phil. 1:18; Col. 1:28 Death (2288) thanatos is a permanent cessation of all vital functions and thus is the end of life on earth (as we know it). The separation of the soul from the body and the end of earthly life. Spiritual death is separation from the life of God forever by dying without being born again. The first use in the Septuagint is in a well known promise from God "you shall surely die (Lxx = thanatos apothnesko).” (Ge 2:17) followed by the second use in the deceptive lie by Satan “You surely shall not die (thanatos apothnesko)!" (Ge 3:4) Death is natural to humanity as part of the created world. Death is a result of Adam’s sin (Ro 5:12). Death is universal - no one can escape it. Uses of thanatos in the Corinthian letters - 1 Co. 3:22; 1 Co. 11:26; 1 Co. 15:21; 1 Co. 15:26; 1 Co. 15:54; 1 Co. 15:55; 1 Co. 15:56; 2 Co. 1:9; 2 Co. 1:10; 2 Co. 2:16; 2 Co. 3:7; 2 Co. 4:11; 2 Co. 4:12; 2 Co. 7:10; 2 Co. 11:23; Celebrating Together For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes. —1 Cor. 11:26 Today's Scripture: 1 Cor. 11:23-26 Many churches celebrate the first Sunday in October as World Communion Sunday. It is a time to observe the Lord’s Supper with a special awareness of celebrating together with our brothers and sisters in Christ around the globe. On this day, being with a community of believers has become very meaningful to me. One year, however, I found myself in an airport with a long flight ahead and no opportunity to attend church on that day. Sitting alone, I read the Gospel accounts of the Last Supper, along with the passages describing Jesus’ arrest and crucifixion. Then from 1 Corinthians 11:23-26, I pondered the words so often read at communion services: “The Lord Jesus on the same night in which He was betrayed took bread . . .” (v.23). With some common elements to represent the bread and the cup, I observed the Lord’s death for us, feeling a deep kinship with those followers of Christ in many places who are unable or forbidden to gather with others in worship. When Christians join in blessed fellowship Commemorating Jesus’ sacrifice, They sense a common bond of unity Because for every race He paid the price. —Hess Celebrating Christ together brings strength and joy. A Memorial As often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes. —1 Corinthians 11:26 Today's Scripture: 1 Cor. 11:23-30 The Taj Mahal in India is a magnificent mausoleum. Built entirely of white marble, it was commissioned by the Emperor Shah Jehan in memory of his wife, who died suddenly. It took 22 years to complete. Millions of tourists visit this memorial annually in order to see this grand structure the emperor ordered to be built in memory of the woman he loved. Millions of people also throng to Jerusalem to look at another site—a tomb that some say may have been where Jesus was buried. No matter what tomb He lay in, Jesus occupied it for only a few days. It has been empty for 2,000 years. Jesus doesn’t need us to build a memorial to Him. Instead, He gave us the Lord’s Supper (communion) as a memorial to remember Him. On the night He was betrayed, Jesus took bread and the cup and gave thanks to His Father before offering them to His disciples (Luke 22:14-21). Each time we partake of those elements in church, we are first to examine ourselves and our relationship with God (1 Cor. 11:28). “As often as [we] eat this bread and drink this cup” we are to do so in remembrance of the One we love, till He comes (vv.25-26). I’ll take the bread and cup, dear Lord, That speak of love sublime, And give myself afresh to Thee. My life, my all is Thine! —Anon. The Lord’s Supper—Christ’s memorial that He left for us. Tears Of Gratitude You proclaim the Lord’s death till He comes. —1 Corinthians 11:26 Today's Scripture & Insight: 1 Corinthians 11:23-32 At a communion service my wife and I attended, the congregation was invited to come forward to receive the bread and cup from one of the pastors or elders. They told each one personally of Jesus’ sacrifice for him or her. It was an especially moving experience during what can often become just routine. After we returned to our seats, I watched as others slowly and quietly filed past. It was striking to see how many had tears in their eyes. For me, and for others I talked with later, they were tears of gratitude. The reason for tears of gratitude is seen in the reason for the communion table itself. Paul, after instructing the church at Corinth about the meaning of the memorial supper, punctuated his comments with these powerful words: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (1 Cor. 11:26). With the elements of communion pointing directly to the cross and the sacrifice of Christ on our behalf, that service was about so much more than ritual—it was about Christ. His love. His sacrifice. His cross. For us. Were the whole realm of nature mine, That were a present far too small; Love so amazing, so divine, Demands my soul, my life, my all. —Watts The love Christ showed for us on the cross is greater than words could ever express. Between Past And Future— by Haddon W. Robinson As often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. —1 Corinthians 11:26 When we think of what God has done for us in the past, we can move confidently into the future. This was true for the people of Israel as they traveled from Egypt to the Promised Land. In the final chapter of Genesis, we read that as Joseph was dying, he made his brothers take an oath that they would carry his bones to the land God had promised to Abraham (50:24-26). More than 300 years later, Moses took the bones of Joseph as the Israelites left Egypt (Ex. 13:19). For the next 40 years the people carried the ark with the tablets of the law and the coffin with the bones of Joseph. The bones served as a reminder of their yesterday. The ark pointed to their tomorrow, for the tablets of the law anticipated the relationship they were to have with the Lord in the Promised Land. The ark and the coffin were reminders that the God who was leading them forward had been at work in their past. Assurance and hope were carried together. We as God’s people today can have this same outlook when we gather to celebrate the Lord’s Supper. We remember with assurance that Jesus died for us (1 Cor. 11:23-25), and we look forward with confidence to His return (v.26). This living hope encourages us as we live each day for Him. Thou art the bread of life, O Lord, to me, Thy holy Word the truth that saveth me; Give me to eat and live with Thee above, Teach me to love Thy truth, for Thou art love. —Lathbury Remembering Christ's death gives us courage for today and hope for tomorrow. Remembering him until He comes again - Peter Kennedy "For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes."—1 Corinthians 11:26 In January 1777 the American Revolutionary War was entering its first winter. General George Washington's army made its winter camp in the heights surrounding Morristown, New Jersey, an excellent strategic position for a four-month encampment. One of the few comforts Washington sought for himself was to attend a church when it celebrated the Lord's Supper. He heard that a local Presbyterian church was going to have communion. He visited the home of the Rev. Dr. Jones, pastor of the church, and asked him, "Doctor, I understand that the Lord's Supper is to be celebrated with you next Sunday: I would learn if it accords with the canons of your church to admit communicants of another denomination?" Rev. Dr. Jones responded, "Most certainly; ours is not the Presbyterian table, General, but the Lord's Table; and hence we give the Lord's invitation to all His followers, of whatever name." Washington was relieved and replied, "I am glad of it: that it is as it ought to be; but as I was not quite sure of the fact, I thought I would ascertain it from yourself, as I propose to join with you on that occasion. Though a member of the Church of England, I have no exclusive partialities." The next Sunday General Washington joined the congregation of the Presbyterian Church for worship and communion. It is a Christian's privilege to remember Christ at His table. Today give thanks to Him for this celebration and seek to celebrate it regularly. "It is a pledge of the Lord's return. As it points backward to his death, so does it also point forward to that marriage supper where He, the returning Bridegroom, will entertain his bride clothed in white array."—Johann Peter Lange TEARS OF GRATITUDE - You proclaim the Lord’s death till He comes. — 1 Corinthians 11:26 At a communion service my wife and I attended, the congregation was invited to come forward to receive the bread and cup from one of the pastors or elders. They told each one personally of Jesus’ sacrifice for him or her. It was an especially moving experience during what can often become just routine. After we returned to our seats, I watched as others slowly and quietly filed past. It was striking to see how many had tears in their eyes. For me, and for others I talked with later, they were tears of gratitude. The reason for tears of gratitude is seen in the reason for the communion table itself. Paul, after instructing the church at Corinth about the meaning of the memorial supper, punctuated his comments with these powerful words: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (1 Cor. 11:26). With the elements of communion pointing directly to the cross and the sacrifice of Christ on our behalf, that service was about so much more than ritual—it was about Christ. His love. His sacrifice. His cross. For us. How inadequate words are to convey the extraordinary worth of Christ! Sometimes tears of gratitude speak what words can’t fully express. — Bill Crowder Were the whole realm of nature mine, That were a present far too small; Love so amazing, so divine, Demands my soul, my life, my all. — Watts The love Christ showed for us on the cross is greater than words could ever express. 1 Corinthians 11:27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. Amplified So then whoever eats the bread or drinks the cup of the Lord in a way that is unworthy [of Him] will be guilty of [profaning and sinning against] the body and blood of the Lord. Wuest - So that, whoever is eating the bread or drinking the cup of the Lord in an unworthy manner shall be guilty of the body and the blood of the Lord (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. NLT 1 Corinthians 11:27 So anyone who eats this bread or drinks this cup of the Lord unworthily is guilty of sinning against the body and blood of the Lord. ESV 1 Corinthians 11:27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. NIV 1 Corinthians 11:27 Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. GNT 1 Corinthians 11:27 Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. KJV 1 Corinthians 11:27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. YLT 1 Corinthians 11:27 so that whoever may eat this bread or may drink the cup of the Lord unworthily, guilty he shall be of the body and blood of the Lord: ASV 1 Corinthians 11:27 Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. CSB 1 Corinthians 11:27 Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy way will be guilty of sin against the body and blood of the Lord. MIT 1 Corinthians 11:27 As a result whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of desecrating the body and blood of the Lord. NKJ 1 Corinthians 11:27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. NRS 1 Corinthians 11:27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. NAB 1 Corinthians 11:27 Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. NJB 1 Corinthians 11:27 Therefore anyone who eats the bread or drinks the cup of the Lord unworthily is answerable for the body and blood of the Lord. GWN 1 Corinthians 11:27 Therefore, whoever eats the bread or drinks from the Lord's cup in an improper way will be held responsible for the Lord's body and blood. BBE 1 Corinthians 11:27 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. whoever: 1Co 10:21 Lev 10:1-3 Nu 9:10,13 2Ch 30:18-20 Mt 22:11 John 6:51,63,64 13:18-27 shall be: 1Co 11:29 1 Corinthians 11 Resources - Multiple Sermons and Commentaries PARTAKING OF COMMUNION IN AN UNWORTHY MANNER Therefore - Term of conclusion. "Paul is drawing a conclusion from what he has said and giving an explanation to his teaching. Since the Lord’s Supper is a proclamation of Christ’s death (11:23-26), eating and drinking “unworthily” is unconscionable." (Krell) Hence it follows...
1 Coríntios 11
Wuest - But let an individual be putting himself to the test for the purpose of approving himself and finding that he meets the prescribed specifications, let him thus be eating of the bread and drinking of the cup. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:28 A person should examine himself first, and in this way let him eat the bread and drink of the cup. NLT 1 Corinthians 11:28 That is why you should examine yourself before eating the bread and drinking the cup. ESV 1 Corinthians 11:28 Let a person examine himself, then, and so eat of the bread and drink of the cup. NIV 1 Corinthians 11:28 A man ought to examine himself before he eats of the bread and drinks of the cup. GNT 1 Corinthians 11:28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτὸν καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· KJV 1 Corinthians 11:28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. YLT 1 Corinthians 11:28 and let a man be proving himself, and so of the bread let him eat, and of the cup let him drink; ASV 1 Corinthians 11:28 But let a man prove himself, and so let him eat of the bread, and drink of the cup. CSB 1 Corinthians 11:28 So a man should examine himself; in this way he should eat the bread and drink from the cup. MIT 1 Corinthians 11:28 So let a person examine himself as to his manner of partaking and then let him eat the bread and drink from the cup. NKJ 1 Corinthians 11:28 But let a man examine himself, and so let him eat of the bread and drink of the cup. NRS 1 Corinthians 11:28 Examine yourselves, and only then eat of the bread and drink of the cup. NAB 1 Corinthians 11:28 A person should examine himself, and so eat the bread and drink the cup. NJB 1 Corinthians 11:28 Everyone is to examine himself and only then eat of the bread or drink from the cup; GWN 1 Corinthians 11:28 With this in mind, individuals must determine whether what they are doing is proper when they eat the bread and drink from the cup. BBE 1 Corinthians 11:28 But let no man take of the bread and the cup without testing himself. But a man 1Co 11:31 Ps 26:2-7 La 3:40 Hag 1:5,7 Zec 7:5-7 2Co 13:5 Ga 6:4 1Jn 3:20,21 and in so doing: Nu 9:10-13 Mt 5:23,24 1 Corinthians 11 Resources - Multiple Sermons and Commentaries SELF-EXAMINATION IS MANDATORY Mandatory means required by authority, obligated, authoritatively ordered. But - Term of contrast. A man must examine himself - Must examine is first in the Greek for emphasis and is in the present imperative calling for all saints to subject themselves to this personal inventory prior to celebrating the Lord's Supper. This test is to be a test with a view to show the person approved to partake of the Lord's Supper. They are not being ordered to examine themselves as to whether they are believers or not (as Paul does in 2 Cor 13:5+), but to do a "sin inspection.'
1 Coríntios 11
Wuest - For the one who eats and drinks is eating and drinking so as to bring judgment upon himself if he does not properly evaluate the body. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:29 For the one who eats and drinks without careful regard for the body eats and drinks judgment against himself. NLT 1 Corinthians 11:29 For if you eat the bread or drink the cup without honoring the body of Christ, you are eating and drinking God's judgment upon yourself. ESV 1 Corinthians 11:29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. NIV 1 Corinthians 11:29 For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. GNT 1 Corinthians 11:29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. KJV 1 Corinthians 11:29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. YLT 1 Corinthians 11:29 for he who is eating and drinking unworthily, judgment to himself he doth eat and drink -- not discerning the body of the Lord. ASV 1 Corinthians 11:29 For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body. CSB 1 Corinthians 11:29 For whoever eats and drinks without recognizing the body, eats and drinks judgment on himself. MIT 1 Corinthians 11:29 For the one eating and drinking who does not recognize the body eats and drinks judgment to himself. NKJ 1 Corinthians 11:29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body. NRS 1 Corinthians 11:29 For all who eat and drink without discerning the body, eat and drink judgment against themselves. NAB 1 Corinthians 11:29 For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself. NJB 1 Corinthians 11:29 because a person who eats and drinks without recognising the body is eating and drinking his own condemnation. GWN 1 Corinthians 11:29 Anyone who eats and drinks is eating and drinking a judgment against himself when he doesn't recognize the Lord's body. BBE 1 Corinthians 11:29 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. judgment, 1Co 11:30,32-34 Ro 13:2 Jas 3:1 5:12 not: 1Co 11:24,27 Ec 8:5 Heb 5:14 1 Corinthians 11 Resources - Multiple Sermons and Commentaries FAILURE TO JUDGE BODY BRINGS DIVINE DISCIPLINE For he who eats (esthio) and drinks, eats (esthio) and drinks judgment to himself if he does not judge the body rightly - Amplified = "For anyone who eats and drinks without discriminating and recognizing with due appreciation that [it is Christ’s] body" The KJV rendering is not good for it says damnation instead of judgment. Christ has paid for the believer's sins completely and he/she will never be damned to hell (see Ro 8:1+). And the context clearly supports this interpretation declaring that the judgment includes weak and sick, and a number sleep. One thinks of the passage in Hebrews 12:5-11+ that describes God's discipline for our ultimate good bringing forth the peaceful fruit of righteousness (Heb 12:11+). Bell- The principles pretty clear, if we don’t judge ourselves, God will have to judge for us.
1 Coríntios 11
Wuest - Because of this, among you are many who have infirmities and are in continued ill health, and a considerable number are sleeping [dead]. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:30 That is why many of you are weak and sick, and quite a few are dead. NLT 1 Corinthians 11:30 That is why many of you are weak and sick and some have even died. ESV 1 Corinthians 11:30 That is why many of you are weak and ill, and some have died. NIV 1 Corinthians 11:30 That is why many among you are weak and sick, and a number of you have fallen asleep. GNT 1 Corinthians 11:30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. KJV 1 Corinthians 11:30 For this cause many are weak and sickly among you, and many sleep. YLT 1 Corinthians 11:30 Because of this, among you many are weak and sickly, and sleep do many; ASV 1 Corinthians 11:30 For this cause many among you are weak and sickly, and not a few sleep. CSB 1 Corinthians 11:30 This is why many are sick and ill among you, and many have fallen asleep. MIT 1 Corinthians 11:30 This is the very reason there are many weak and sick among you, as well as a considerable number who are sleeping the sleep of death. NKJ 1 Corinthians 11:30 For this reason many are weak and sick among you, and many sleep. NRS 1 Corinthians 11:30 For this reason many of you are weak and ill, and some have died. NAB 1 Corinthians 11:30 That is why many among you are ill and infirm, and a considerable number are dying. NJB 1 Corinthians 11:30 That is why many of you are weak and ill and a good number have died. GWN 1 Corinthians 11:30 This is the reason why many of you are weak and sick and quite a number of you have died. BBE 1 Corinthians 11:30 For this cause a number of you are feeble and ill, and a number are dead. many: 1Co 11:32 Ex 15:26 Nu 20:12,24 21:6-9 2Sa 12:14-18 1Ki 13:21-24 Ps 38:1-8 78:30,31 89:31-34 Am 3:2 Heb 12:5-11 Rev 3:19 sleep: 1Co 15:51 Ac 13:36 1Th 4:14 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 15:51+ Behold, I tell you a mystery; we will not all sleep (DIE) but we will all be changed (AT THE RAPTURE), 1 Thessalonians 4:14+ For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus (WHEN HE RETURNS TO RAPTURE HIS CHURCH) 1 Cor 3:17 If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are. 1 Jn 5:16+ If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. Henry
1 Coríntios 11
Wuest - Now, if we properly evaluated and formed a right estimate of ourselves, in that case we would not be judged. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:31 But if we examined ourselves, we would not be judged. NLT 1 Corinthians 11:31 But if we would examine ourselves, we would not be judged by God in this way. ESV 1 Corinthians 11:31 But if we judged ourselves truly, we would not be judged. NIV 1 Corinthians 11:31 But if we judged ourselves, we would not come under judgment. GNT 1 Corinthians 11:31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· KJV 1 Corinthians 11:31 For if we would judge ourselves, we should not be judged. YLT 1 Corinthians 11:31 for if ourselves we were discerning, we would not be being judged, ASV 1 Corinthians 11:31 But if we discerned ourselves, we should not be judged. CSB 1 Corinthians 11:31 If we were properly evaluating ourselves, we would not be judged, MIT 1 Corinthians 11:31 But if we would judge ourselves, we would not be judged. NKJ 1 Corinthians 11:31 For if we would judge ourselves, we would not be judged. NRS 1 Corinthians 11:31 But if we judged ourselves, we would not be judged. NAB 1 Corinthians 11:31 If we discerned ourselves, we would not be under judgment; NJB 1 Corinthians 11:31 If we were critical of ourselves we would not be condemned, GWN 1 Corinthians 11:31 If we were judging ourselves correctly, we would not be judged. BBE 1 Corinthians 11:31 But if we were true judges of ourselves, punishment would not come on us. 1Co 11:28 Ps 32:3-5 Jer 31:18-20 Lu 15:18-20 1Jn 1:9 Rev 2:5 3:2,3 1 Corinthians 11 Resources - Multiple Sermons and Commentaries THE SOLUTION FOR JUDGMENT But if we judged (diakrino) ourselves rightly, we would not be judged (krino) - Amplified = " For if we searchingly examined ourselves [detecting our shortcomings and recognizing our own condition]," Wuest = "Now, if we properly evaluated and formed a right estimate of ourselves" Note carefully this is a call to judge self, not others! Both verbs (judged...judged) are in the imperfect tense indicating actions that occur over and over. The meaning is clear - if we carry out self-examination each time before taking the Lord's Supper, we can confidently participate with no fear of repeatedly experiencing the disciplining hand of the Lord. Judge yourselves or the Judge will be forced to judge you! Krell - Paul clearly states that the Corinthians will not be judged if they judge themselves. His logic here seems to be: Judge yourselves so that the Lord will not have to. Our goal must be to judge the sin in our own lives before God has to expose it. We must humble ourselves before we are humbled or humiliated. I don’t know about you, but I have enough issues in my life to keep me busy. Yet, we are so good at judging others. Some of us look down on people who listen to worldly music, watch R-rated movies, drink alcohol, dance, play cards, spend money on things we wouldn’t buy, etc. The ability to see sin in others and ignore it in your own heart is one of the distinguishing characteristics of a Pharisee, and being a Pharisee is so easy. It’s great to make rules to guide our own behavior, but when we extend those rules to everyone around us, we’re in danger of becoming pharisaical. Arnold on we would not come be judged - Here is wonderful, marvelous grace. The Christian may avoid the discipline of God by a careful examination of his sins and confessing them to the Lord. The believer may stop discipline by confession. Loss of physical health and spiritual rewards can be stopped by an honest judgment of self.
1 Coríntios 11
Wuest - But when we are being judged by the Lord, we are the subjects of a disciplinary judgment in order that we may not be condemned with the world. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world. NLT 1 Corinthians 11:32 Yet when we are judged by the Lord, we are being disciplined so that we will not be condemned along with the world. ESV 1 Corinthians 11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. NIV 1 Corinthians 11:32 When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. GNT 1 Corinthians 11:32 κρινόμενοι δὲ ὑπὸ [τοῦ] κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. KJV 1 Corinthians 11:32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. YLT 1 Corinthians 11:32 and being judged by the Lord, we are chastened, that with the world we may not be condemned; ASV 1 Corinthians 11:32 But when we are judged, we are chastened of the Lord, that we may not be condemned with the world. CSB 1 Corinthians 11:32 but when we are judged, we are disciplined by the Lord, so that we may not be condemned with the world. MIT 1 Corinthians 11:32 When we are being judged, we are being disciplined by the Lord, lest we should be condemned with the world. NKJ 1 Corinthians 11:32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. NRS 1 Corinthians 11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. NAB 1 Corinthians 11:32 but since we are judged by (the) Lord, we are being disciplined so that we may not be condemned along with the world. NJB 1 Corinthians 11:32 but when we are judged by the Lord, we are corrected by the Lord to save us from being condemned along with the world. GWN 1 Corinthians 11:32 But when the Lord judges us, he disciplines us so that we won't be condemned along with the rest of the world. BBE 1 Corinthians 11:32 But if punishment does come, it is sent by the Lord, so that we may be safe when the world is judged. we are: 1Co 11:30 De 8:5 Job 5:17,18 Job 33:18-30 Job 34:31-32 Ps 94:12-13 Ps 118:18 Pr 3:11-12 Isa 1:5 Jer 7:28 Zep 3:2 Heb 12:5-11 condemned: Ro 3:19 1Jn 5:19 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passage: De 8:5 “Thus you are to know in your heart that the LORD your God was disciplining you just as a man disciplines his son. Job 5:17-18 “Behold, how happy is the man whom God reproves, So do not despise the discipline of the Almighty. 18 “For He inflicts pain, and gives relief; He wounds, and His hands also heal. Psalm 94:12-13 Blessed is the man whom You chasten, O LORD, And whom You teach out of Your law; 13 That You may grant him relief from the days of adversity, Until a pit is dug for the wicked. Psalm 118:18+ The LORD has disciplined me severely, But He has not given me over to death. Proverbs 3:11-12+ My son, do not reject the discipline of the LORD Or loathe His reproof, 12 For whom the LORD loves He reproves, Even as a father corrects the son in whom he delights. Hebrews 12:6+ FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES.” 7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. JUDGMENT IS NOT CONDEMNATION BUT DIVINE DISCIPLINE But when we are (present tense - continually) judged (krino), we are (present tense - continually) disciplined by the Lord so that (purpose clause) we will not be condemned along with the world - Amplified = " so that we may not [finally] be condemned [to eternal punishment along] with the world." Disciplined includes every aspect of causing a young person to become a mature responsible adult and here means taking immature (fleshly - 1 Cor 3:1-3+) believers toward mature believers. Divine discipline (training, child rearing, correcting, instructing) is not a bad thing, for it demonstrates we are truly children of God (Hebrews 12:6+) and therefore not subject to eternal punishment that results from being condemned as an unbeliever. In other words divine discipline in effect distinguishes a child of God from a child of the devil (cf Jn 8:44, 1 Jn 3:8+, 1 Jn 3:10+, 1 Jn 5:19+), an unsaved person. Condemned is the idea of reaching a verdict or decision against someone, in this case God bringing weakness, sickness or death to those who resist His hand of loving discipline!
1 Coríntios 11
Wuest - So that, my brethren, when you are coming together for the purpose of eating, be waiting for one another. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:33 So then, my brothers and sisters, when you come together to eat, wait for one another. NLT 1 Corinthians 11:33 So, my dear brothers and sisters, when you gather for the Lord's Supper, wait for each other. ESV 1 Corinthians 11:33 So then, my brothers, when you come together to eat, wait for one another-- NIV 1 Corinthians 11:33 So then, my brothers, when you come together to eat, wait for each other. GNT 1 Corinthians 11:33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. KJV 1 Corinthians 11:33 Wherefore, my brethren, when ye come together to eat, tarry one for another. YLT 1 Corinthians 11:33 so then, my brethren, coming together to eat, for one another wait ye; ASV 1 Corinthians 11:33 Wherefore, my brethren, when ye come together to eat, wait one for another. CSB 1 Corinthians 11:33 Therefore, my brothers, when you come together to eat, wait for one another. MIT 1 Corinthians 11:33 Consequently, my brothers, when you gather to eat, wait for one another. NKJ 1 Corinthians 11:33 Therefore, my brethren, when you come together to eat, wait for one another. NRS 1 Corinthians 11:33 So then, my brothers and sisters, when you come together to eat, wait for one another. NAB 1 Corinthians 11:33 Therefore, my brothers, when you come together to eat, wait for one another. NJB 1 Corinthians 11:33 So then, my brothers, when you meet for the Meal, wait for each other; GWN 1 Corinthians 11:33 Therefore, brothers and sisters, when you gather to eat, wait for each other. BBE 1 Corinthians 11:33 So then, my brothers, when you come together to the holy meal of the Lord, let there be waiting for one another. 1 Corinthians 11 Resources - Multiple Sermons and Commentaries APOSTOLIC COMMAND WAIT TO EAT! So then - Term of conclusion. In view of the judgment and discipline for irreverence concerning the Lord's Supper there is a recommended course of action as follows. My brethren - Paul gives a fatherly touch after speaking some "hard" words to his spiritual children. It is interesting that this is Paul's only use of "brethren" in chapter 11. Brother (80) adelphos from a = denotes unity + delphus = a womb) literally means brother referring to a physical brother or figuratively can refer to a brother in the spiritual sense. When you (present tense - continually) come together (sunerchomai) to eat (esthio), wait for one another - Notice that come together (sunerchomai) is a key word and takes us back to the beginning of this pericope in 1 Cor 11:17+ which begins with "you come together (sunerchomai) not for the better but for the worse. This statement suggests that Paul was in favor of Agape Feasts. Paul gives a command to wait in the present imperative that is to be continually obeyed. That Paul would have to give such a command clearly speaks of the selfish behavior of the saints who were hardly acting like a unified body or family of God. Clearly the saints at Corinth did not wait for each other to partake of the shared meal, the "Agape Feast." This command calling for them to make it their habit to wait was necessary in view of the fact that "in your eating each one takes his own supper first." (1 Cor 11:21+) It is implied that a proper distribution of food should first be made, and then that all should eat together (Barrett). Arnold - There should be an attitude of oneness and fellowship. There should be a thoughtful, courteous spirit towards the brethren.
1 Coríntios 11
Wuest - In the event that anyone is hungry, let him be eating at home in order that you do not come together with the result that you will be judged. And the other matters which remain I will dispose of whenever I come. (Eerdmans Publishing - used by permission) NET 1 Corinthians 11:34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come. NLT 1 Corinthians 11:34 If you are really hungry, eat at home so you won't bring judgment upon yourselves when you meet together. I'll give you instructions about the other matters after I arrive. ESV 1 Corinthians 11:34 if anyone is hungry, let him eat at home-- so that when you come together it will not be for judgment. About the other things I will give directions when I come. NIV 1 Corinthians 11:34 If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment. And when I come I will give further directions. GNT 1 Corinthians 11:34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. KJV 1 Corinthians 11:34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. YLT 1 Corinthians 11:34 and if any one is hungry, at home let him eat, that to judgment ye may not come together; and the rest, whenever I may come, I shall arrange. ASV 1 Corinthians 11:34 If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come. CSB 1 Corinthians 11:34 If anyone is hungry, he should eat at home, so that when you gather together you will not come under judgment. And I will give instructions about the other matters whenever I come. MIT 1 Corinthians 11:34 If anyone is hungry, let him eat at home, lest your convocation become an occasion for condemnation. The rest of these things I will set straight when I come. NKJ 1 Corinthians 11:34 But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come. NRS 1 Corinthians 11:34 If you are hungry, eat at home, so that when you come together, it will not be for your condemnation. About the other things I will give instructions when I come. NAB 1 Corinthians 11:34 If anyone is hungry, he should eat at home, so that your meetings may not result in judgment. The other matters I shall set in order when I come. NJB 1 Corinthians 11:34 anyone who is hungry should eat at home. Then your meeting will not bring your condemnation. The other matters I shall arrange when I come. GWN 1 Corinthians 11:34 Whoever is hungry should eat at home so that you don't have a gathering that brings judgment on you. I will give directions concerning the other matters when I come. BBE 1 Corinthians 11:34 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. if anyone: 1Co 11:21,22 I will Co 7:17 Titus 1:5 when: 1Co 4:19 16:2,5 1 Corinthians 11 Resources - Multiple Sermons and Commentaries DINNER AT HOME BEFORE THE LORD'S SUPPER If (first class condition - assumed true) anyone is hungry, let him eat (esthio) at home - Don't confuse the Lord's Supper with a common meal. Paul commands them to continually (present imperative) eat at home before they come to celebrate the Lord's Supper. His point is that if they are only coming to the Agape Feast to fill their stomach, they should do that in their own home!
1 Coríntios 11:1
Wuest: Become imitators of me, even as I also am an imitator of Christ (Eerdmans) Young's Literal: Followers of me become ye, as I also am of Christ. Be: 1Co 4:16 10:33 Php 3:17 1Th 1:6 2Th 3:9 Heb 6:12 just as I am of Christ: Ro 15:2,3 Eph 5:1-2 Php 2:4-5 Go to Verse by Verse Commentary on 1 Corinthians 11 Related Passages: 1 Co 4:16+; Therefore I exhort you, be (present imperative see our need to depend on the Holy Spirit to obey) imitators of me. Phil 3:17+ Brethren, join (present imperative see our need to depend on the Holy Spirit to obey) in following my example, and observe those who walk according to the pattern you have in us. Mime A mime is one who acts out a story without using words. That is a good reminder to us as Christ followers (Christ imitators) to let our actions speak louder than our words. Of course we are to speak words, especially Gospel words, but our life should back up the authenticity of our Gospel message. The lost are watching this great redemptive drama (Christ our life) in everyday situations and looking to see if our life is one of integrity. When it is, they are much more likely to listen to the message of the Gospel of Jesus Christ and His death in their place that they might have eternal life. May the Spirit enable us to imitate Christ in all our spheres of influence so that we have an opportunity to speak the Gospel for the glory and honor of our King. Amen. Actions are more revealing of one's true character since it is easy to say things or make promises, but it takes (Spirit enabled) effort to do things and follow through. The Christ Life In this verse Paul calls all believers to imitate his life, just as He imitated the life of Christ. To take it a step further, Paul is calling us to live the "Christ life," even as he did in Galatians 2:20-note. To live the Christ life is not a matter of "trying" but of "dying." In other words it is daily surrendering to the Spirit of Jesus and allowing Him to enable us to live like Christ lived. It is to allow the Spirit of Christ to live through me, daily giving me the desire and the power (Phil 2:13NLT-note) to live as Jesus lived while on earth as a Man (1 John 2:6-note). Jesus said that He came to give life and give it abundantly. The Christ life is the abundant life Jesus promised (John 10:10b). It is a life of faith and obedience. It is a life which gives great glory to the Father (Mt 5:16), for others see us living in a manner that is not natural but supernatural. For example, they see us forgiving when the normal human reaction would be unforgiving and even to avenge a wrong (cp Ro 12:19-note). And the only way to live in this manner is to daily be filled with Spirit (Eph 5:18-note) and walk by the Spirit of Christ (Gal 5:16-note). Father in Heaven, by Your Spirit grant each us the desire and the power to live the "Christ life" for His glory. Amen A MISPLACED PASSAGE 1 Corinthians 11:1 is a verse that should never have been severed from 1 Corinthians 10 when Stephen Langton added the Bible chapter divisions in 1205! Krell adds that Stephen Langton was "a professor in Paris (he later became Archbishop of Canterbury), who put these into a Vulgate edition of the Bible. It was Robert Stephanus, a Parisian book printer, who took over the verse divisions already indicated in the Hebrew Bible and assigned numbers to them within the chapter divisions already assigned by Stephan Langton. While riding on horseback from Paris to Lyons he affixed his own verse divisions to the NT and numbered them within Langton’s chapter divisions. Prior to that time when folks looked at Old and New Testament manuscripts, there were no divisions, just one continuous long epistle from beginning to end." (1 Corinthians 10:14-11:1 Community Jeopardy ) Jon Courson - If chapters 10 and 11 were divided most logically, this verse would be at the end of chapter 10. After ending his discussion of Christian liberty, Paul simply says, “If you want to know what to do—just follow me.” Paul’s is a statement I pray we can make increasingly our own when our kids are confused, our neighbors are questioning, or newer Christians are wondering about what they should do. Context of Christian Liberty - (Note this section probably begins back in 1Cor 8:1ff+ - e.g., see William Baker's comment below) 1Cor 10:23 All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. 1 Cor 10:24+ Let no one seek his own good, but that of his neighbor. 25 Eat anything that is sold in the meat market, without asking questions for conscience' sake; 26 FOR THE EARTH IS THE LORD'S, AND ALL IT CONTAINS. 27 If one of the unbelievers invites you, and you wish to go, eat anything that is set before you, without asking questions for conscience' sake. 28 But if anyone should say to you, "This is meat sacrificed to idols," do not eat it, for the sake of the one who informed you, and for conscience' sake; 29 I mean not your own conscience, but the other man's; for why is my freedom judged by another's conscience? 30 If I partake with thankfulness, why am I slandered concerning that for which I give thanks? 31 Whether, then, you eat or drink or whatever you do, do all to the glory of God. 32 Give no offense either to Jews or to Greeks or to the church of God; 33 just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved. 11:1 Be imitators of me, just as I also am of Christ. Keith Krell - Paul closes the section in the last two verses with an unsettling invitation. We could ask ourselves, “Could I issue the same invitation Paul does?” He says that his own life is a pattern of freedom in Jesus Christ, and he invites other people to imitate him. In 1 Cor 10:33-11:1, Paul writes: “st as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved. Be imitators of me, just as I also am of Christ.”36 Paul doesn’t mean that he was a man-pleaser (cf. Gal 1:10). His concern was that his life would be attractive so that they would be drawn to Jesus in him. “Saved” in this context probably includes Christians and means saved in the wide sense of delivered from anything that keeps someone from advancing spiritually (cf. Rom 15:1-3).37 Paul is not content simply to live his life as an example for the Corinthians to emulate; he actually instructs them to (lit.) become “imitators” of him. (cf. 1Cor 4:16). For Paul, as an apostle of Christ, it wasn’t just a matter of preaching and teaching. It was a matter of living out the truth that he taught. And in many of those cities Paul went to, he would be the first and only Christian they would see. So watching him live his life was very important for them to understand the reality of the gospel.Paul is asking every one of us through this entire passage, “Do you want to know what it means to live a consistent Christian life? Do you want to properly balance freedom and restraint? Do you want to be in the world and not of the world? Do you want to have a positive spiritual influence in your community, but not allow that community to mold you so you compromise what’s true and what’s right? Do you want to live a balanced life, not being driven by the extremes of legalism or it’s opposite, selfish license? If you do, then watch me, follow me, live with me. I may not be perfect, but I try to imitate the selfless life that Christ lived. I want to glorify God in what I say and what I do and in the attitudes of my heart. To the extent that I succeed, then the good news is that you can, too.” (1 Corinthians 10:14-11:1 Community Jeopardy ) A good leader knows the way, shows the way, and goes the way. IMITATIO CHRISTI Charles Spurgeon once said that "A Christian should be a striking likeness of Jesus Christ...We should be pictures of Christ....Oh! My brethren, there is nothing that can so advantage you, nothing can so prosper you, so assist you, so make you walk towards heaven rapidly, so keep your head upwards towards the sky, and your eyes radiant with glory, like the imitation of Jesus Christ. To follow in the steps of those Whose eyes are on the Lord Will help to keep us strong and true, And faithful to His Word. —D. De Haan Imitate those who imitate Christ. Be imitators - The verb be is present imperative calling for this to be our lifestyle. Every command in the NT (880 present imperatives and 762 aorist imperatives) is a call for us to renounce self-reliance and to rely wholly on the Holy Spirit. Or stated another, we cannot obey any of the >1500 commands in the NT unless we are filled with and enabled by the Holy Spirit. To attempt to fulfill Paul's command to be imitators (or any command) in our own strength will only result in futility and frustration for our fallen flesh will eventually fail us. As John