I Corinthians 11: Understanding Order, Worship, and the Lord's Supper
Be ye followers of me, even as I also am of Christ.
Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
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.
Every man praying or prophesying, having his head covered, dishonoureth his head.
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.
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.
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.
For the man is not of the woman; but the woman of the man.
Neither was the man created for the woman; but the woman for the man.
For this cause ought the woman to have power on her head because of the angels.
Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
For as the woman is of the man, even so is the man also by the woman; but all things of God.
Judge in yourselves: is it comely that a woman pray unto God uncovered?
Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
But if any man seem to be contentious, we have no such custom, neither the churches of God.
Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
For there must be also heresies among you, that they which are approved may be made manifest among you.
When ye come together therefore into one place, this is not to eat the Lord’s supper.
For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
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.
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:
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.
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.
For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.
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.
But let a man examine himself, and so let him eat of that bread, and drink of that cup.
For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.
For this cause many are weak and sickly among you, and many sleep.
For if we would judge ourselves, we should not be judged.
But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
Wherefore, my brethren, when ye come together to eat, tarry one for another.
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.
In I Corinthians 11, the Apostle Paul addresses critical issues within the Corinthian church, offering guidance on worship practices and correcting their flawed observance of the Lord's Supper. This chapter provides timeless principles applicable to believers today, emphasizing the importance of order, reverence, and unity within the body of Christ.
Context: Addressing Improprieties in Corinth
Following his instruction on meat offered to idols, Paul confronts two significant problems in the Corinthian church. These issues reveal a misunderstanding of both spiritual and social dynamics within the community. First, he addresses the practice of head coverings during prayer and prophecy, highlighting the distinct roles of men and women. Second, he corrects their deeply flawed approach to the Lord's Supper, where selfishness and division had replaced the intended atmosphere of solemn remembrance and unity. Though more could be said about communion, Paul transitions to spiritual gifts in chapter 12.
Imitating Christ and Maintaining Traditions (11:1-2)
Paul begins by commending the Corinthians for remembering his teachings and upholding the traditions he had imparted to them. This sets the stage for his correction, emphasizing that his intent is not to dismantle tradition, but to refine their understanding and application of it. Paul encourages believers to imitate him as he imitates Christ, giving no unnecessary offense and seeking the well-being of others so that they may be saved. God's reputation is more important than our personal preferences, and the gospel is at stake.
Headship and Order in Worship (11:3-16)
Paul then addresses the controversial issue of head coverings for women during prayer and prophecy. To understand Paul's instruction, we must consider the cultural context of Corinth. In that society, a woman's head covering was a symbol of modesty and respectability. To appear in public without one could be interpreted as a sign of impropriety or rebellion against societal norms.
Paul establishes a theological framework by outlining a divinely ordained order: "Christ is the head of every man, and the man is the head of woman, and God is the head of Christ" (I Corinthians 11:3). This concept of headship introduces the idea of leadership and covering. Just as the head guides the body, the one in the position of headship provides guidance and leadership, but this does not imply inferiority.
Paul is not saying that every man is the head of every woman, but he is speaking of the headship of the husband over the wife. Husband and wife are equal as human beings and in their spiritual standing before God, but different in their roles in marriage. The wife is called to submit to her husband’s spiritual leadership—though, of course, she is never to follow her husband into sin or to submit to abuse, since her commitment to Christ is to transcend her commitment to her husband. Refusal to submit to her husband’s legitimate authority can result in the loss of God’s spiritual covering.
He argues that a man dishonors Christ by covering his head while praying or prophesying (I Corinthians 11:4). Conversely, a woman dishonors her husband by praying or prophesying with her head uncovered (I Corinthians 11:5). Paul is not talking about a distinction in essence between men and women but a distinction in function. The husband glorifies God through his kingdom role as head, and the wife glorifies God by fulfilling her kingdom role to help her husband.
The head covering served as a visible symbol of a woman's submission to God-given role. Paul even suggests that a woman who rejects this symbol might as well shave her head, underscoring the importance of respecting established gender distinctions (I Corinthians 11:6). To reject submission to authority is to reject God’s prescribed order.
Paul argues that even nature itself confirms the distinction between men and women. In his day, women wore long hair, and men wore short hair. To do otherwise was disgraceful because men ought to be distinguished from women. We should not do anything to blur the lines between the two.
It's important to note that the specific practice of head coverings was culturally bound. While the literal requirement may not apply universally today, the underlying principle of respecting God-ordained roles and maintaining appropriate distinctions remains relevant. All believers, male and female, are to apply principles of modesty and common sense in their appearance. Our humble submission to divine design and the theological, covenantal kingdom principle of headship frees God to accomplish his work in our lives.
Abuses at the Lord's Supper (11:17-22)
Paul transitions to the second major issue: the Corinthian church's scandalous misuse of the Lord's Supper. Instead of a sacred time of remembrance and communion, it had devolved into a scene of gluttony and division.
The church would gather together, with each person bringing his or her own food and eating it as soon as they arrived. The wealthy would overeat, with some getting drunk. The poor would look on, hungry and feeling humiliated. Their actions showed disdain for the church of God and humiliation to those who had nothing to eat. Divisions and self-indulgence marred what should have been a unifying and reverent occasion. Paul expresses his shock and dismay, questioning whether their gatherings could even be considered the Lord's Supper (I Corinthians 11:20). There was nothing about the warped way the Corinthians celebrated the sacrificial death of Christ that Paul could praise.
The Institution of the Lord's Supper (11:23-26)
To correct this grave error, Paul reminds them of the true meaning and purpose of the Lord's Supper, drawing upon the tradition he received "from the Lord" (I Corinthians 11:23). He recounts the events of the Last Supper, where Jesus instituted this sacred meal as a memorial of His sacrifice.
Jesus took bread, gave thanks, broke it, and said, "This is my body, which is for you; do this in remembrance of me" (I Corinthians 11:24). Similarly, He took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me" (I Corinthians 11:25).
The Lord’s Supper offers a uniquely powerful time of spiritual intimacy with the Lord in the same way that physical intimacy in marriage serves as a special time of intimacy between a couple. This is why we are encouraged to partake of Communion as often as possible. It is a special sharing with Christ beyond the normal relationship, enabling access to heaven at a deeper level. Communion is also designed to demonstrate the unity of the church at a common meal with the Savior.
Paul emphasizes that partaking in the Lord's Supper is not merely a ritual, but a proclamation of the Lord's death until He comes (I Corinthians 11:26). When the church of Christ gathers to partake of the Lord’s Supper, we proclaim the Lord’s death until he comes. We evangelistically proclaim it to the world to invite them to trust in Christ for forgiveness and eternal life. We triumphantly proclaim it to the devil and the demonic realm to remind them of their defeat and their coming judgment. And we gloriously proclaim it to one another to recognize anew the victory over sin and the spiritual authority that Christ won for us on the cross.
Partaking Worthily and Avoiding Judgment (11:27-34)
Given the chaos surrounding the Corinthian practice, Paul gets back to basics, reminding them of what he had passed on to them when he was with them. He recounts for them the final Passover meal that the Lord Jesus shared with his disciples on the night when he was betrayed. Jesus infused the meal with new significance. The bread represents his body, and the cup is the new covenant in his blood. The disciples were to eat the bread and drink the cup in remembrance of him (I Corinthians 11:24-25; cf. Luke 22:19-20). This was the institution of the church ordinance of the Lord’s Supper.
Paul warns against partaking in an "unworthy manner," which refers not to personal perfection, but to a disrespectful and self-centered approach (I Corinthians 11:27). We are not required to come to the Lord’s Supper without any sin in our lives. If we had to be perfect, we’d never be able to partake. But we must take it seriously, recognizing its significance and the principle of the unity of his body (the church), which this ordinance is designed to encourage. We must not sin against the Lord by showing contempt for his sacrifice.
He urges believers to examine themselves, addressing personal sin and fostering unity within the body of Christ (I Corinthians 11:28). Therefore, let a person examine himself so that he may partake of this holy meal in a worthy manner. In view here is not only the addressing of personal sin but the way in which believers relate to one another. The absence of unity and the presence of racial, social, and class division are to be avoided. How we relate to Christ’s body affects how God relates to us. To treat it with anything other than respect is to eat and drink judgment on oneself, which brings to mind the case of Ananias and Sapphira (see Acts 5:1-11). Unless you recognize that the Lord’s Supper represents Christ’s victory on the cross, through which he transfers spiritual victory to your life, and unless you are also in fellowship with his spiritual family, the Communion moment that’s intended to bless you could actually hurt you.
Paul explains that the Corinthian believers had been experiencing such divine judgment. Their selfish actions around the Lord’s Table had resulted in many of them becoming ill or falling asleep (i.e., dying). Since they had not judged their own actions properly, God had severely disciplined them.
Paul concludes by urging them to wait for one another, sharing the meal with love and hospitality (I Corinthians 11:33-34). When you gather together with Christian brothers and sisters, show love and hospitality. If you’re hungry, eat at home before Communion. Approach the Lord’s table with reverence—not only reverence for the Lord but also for his spiritual family—and receive his blessing.
Timeless Principles for Today
I Corinthians 11 offers valuable insights for contemporary believers. While specific cultural practices may vary, the underlying principles of order, respect, and unity remain essential. By approaching worship with reverence and partaking in the Lord's Supper with humility and love, we honor Christ and build up the body of Christ. Let us strive to apply these lessons in our own lives, seeking to glorify God in all that we do.
Be ye followers of me, even as I also am of Christ.
Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
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.
Every man praying or prophesying, having his head covered, dishonoureth his head.
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.
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.
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.
For the man is not of the woman; but the woman of the man.
Neither was the man created for the woman; but the woman for the man.
For this cause ought the woman to have power on her head because of the angels.
Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
For as the woman is of the man, even so is the man also by the woman; but all things of God.
Judge in yourselves: is it comely that a woman pray unto God uncovered?
Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
But if any man seem to be contentious, we have no such custom, neither the churches of God.
Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
For there must be also heresies among you, that they which are approved may be made manifest among you.
When ye come together therefore into one place, this is not to eat the Lord’s supper.
For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
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.
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:
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.
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.
For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.
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.
But let a man examine himself, and so let him eat of that bread, and drink of that cup.
For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.
For this cause many are weak and sickly among you, and many sleep.
For if we would judge ourselves, we should not be judged.
But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
Wherefore, my brethren, when ye come together to eat, tarry one for another.
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.
In I Corinthians 11, the Apostle Paul addresses critical issues within the Corinthian church, offering guidance on worship practices and correcting their flawed observance of the Lord's Supper. This chapter provides timeless principles applicable to believers today, emphasizing the importance of order, reverence, and unity within the body of Christ.
Context: Addressing Improprieties in Corinth
Following his instruction on meat offered to idols, Paul confronts two significant problems in the Corinthian church. These issues reveal a misunderstanding of both spiritual and social dynamics within the community. First, he addresses the practice of head coverings during prayer and prophecy, highlighting the distinct roles of men and women. Second, he corrects their deeply flawed approach to the Lord's Supper, where selfishness and division had replaced the intended atmosphere of solemn remembrance and unity. Though more could be said about communion, Paul transitions to spiritual gifts in chapter 12.
Imitating Christ and Maintaining Traditions (11:1-2)
Paul begins by commending the Corinthians for remembering his teachings and upholding the traditions he had imparted to them. This sets the stage for his correction, emphasizing that his intent is not to dismantle tradition, but to refine their understanding and application of it. Paul encourages believers to imitate him as he imitates Christ, giving no unnecessary offense and seeking the well-being of others so that they may be saved. God's reputation is more important than our personal preferences, and the gospel is at stake.
Headship and Order in Worship (11:3-16)
Paul then addresses the controversial issue of head coverings for women during prayer and prophecy. To understand Paul's instruction, we must consider the cultural context of Corinth. In that society, a woman's head covering was a symbol of modesty and respectability. To appear in public without one could be interpreted as a sign of impropriety or rebellion against societal norms.
Paul establishes a theological framework by outlining a divinely ordained order: "Christ is the head of every man, and the man is the head of woman, and God is the head of Christ" (I Corinthians 11:3). This concept of headship introduces the idea of leadership and covering. Just as the head guides the body, the one in the position of headship provides guidance and leadership, but this does not imply inferiority.
Paul is not saying that every man is the head of every woman, but he is speaking of the headship of the husband over the wife. Husband and wife are equal as human beings and in their spiritual standing before God, but different in their roles in marriage. The wife is called to submit to her husband’s spiritual leadership—though, of course, she is never to follow her husband into sin or to submit to abuse, since her commitment to Christ is to transcend her commitment to her husband. Refusal to submit to her husband’s legitimate authority can result in the loss of God’s spiritual covering.
He argues that a man dishonors Christ by covering his head while praying or prophesying (I Corinthians 11:4). Conversely, a woman dishonors her husband by praying or prophesying with her head uncovered (I Corinthians 11:5). Paul is not talking about a distinction in essence between men and women but a distinction in function. The husband glorifies God through his kingdom role as head, and the wife glorifies God by fulfilling her kingdom role to help her husband.
The head covering served as a visible symbol of a woman's submission to God-given role. Paul even suggests that a woman who rejects this symbol might as well shave her head, underscoring the importance of respecting established gender distinctions (I Corinthians 11:6). To reject submission to authority is to reject God’s prescribed order.
Paul argues that even nature itself confirms the distinction between men and women. In his day, women wore long hair, and men wore short hair. To do otherwise was disgraceful because men ought to be distinguished from women. We should not do anything to blur the lines between the two.
It's important to note that the specific practice of head coverings was culturally bound. While the literal requirement may not apply universally today, the underlying principle of respecting God-ordained roles and maintaining appropriate distinctions remains relevant. All believers, male and female, are to apply principles of modesty and common sense in their appearance. Our humble submission to divine design and the theological, covenantal kingdom principle of headship frees God to accomplish his work in our lives.
Abuses at the Lord's Supper (11:17-22)
Paul transitions to the second major issue: the Corinthian church's scandalous misuse of the Lord's Supper. Instead of a sacred time of remembrance and communion, it had devolved into a scene of gluttony and division.
The church would gather together, with each person bringing his or her own food and eating it as soon as they arrived. The wealthy would overeat, with some getting drunk. The poor would look on, hungry and feeling humiliated. Their actions showed disdain for the church of God and humiliation to those who had nothing to eat. Divisions and self-indulgence marred what should have been a unifying and reverent occasion. Paul expresses his shock and dismay, questioning whether their gatherings could even be considered the Lord's Supper (I Corinthians 11:20). There was nothing about the warped way the Corinthians celebrated the sacrificial death of Christ that Paul could praise.
The Institution of the Lord's Supper (11:23-26)
To correct this grave error, Paul reminds them of the true meaning and purpose of the Lord's Supper, drawing upon the tradition he received "from the Lord" (I Corinthians 11:23). He recounts the events of the Last Supper, where Jesus instituted this sacred meal as a memorial of His sacrifice.
Jesus took bread, gave thanks, broke it, and said, "This is my body, which is for you; do this in remembrance of me" (I Corinthians 11:24). Similarly, He took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me" (I Corinthians 11:25).
The Lord’s Supper offers a uniquely powerful time of spiritual intimacy with the Lord in the same way that physical intimacy in marriage serves as a special time of intimacy between a couple. This is why we are encouraged to partake of Communion as often as possible. It is a special sharing with Christ beyond the normal relationship, enabling access to heaven at a deeper level. Communion is also designed to demonstrate the unity of the church at a common meal with the Savior.
Paul emphasizes that partaking in the Lord's Supper is not merely a ritual, but a proclamation of the Lord's death until He comes (I Corinthians 11:26). When the church of Christ gathers to partake of the Lord’s Supper, we proclaim the Lord’s death until he comes. We evangelistically proclaim it to the world to invite them to trust in Christ for forgiveness and eternal life. We triumphantly proclaim it to the devil and the demonic realm to remind them of their defeat and their coming judgment. And we gloriously proclaim it to one another to recognize anew the victory over sin and the spiritual authority that Christ won for us on the cross.
Partaking Worthily and Avoiding Judgment (11:27-34)
Given the chaos surrounding the Corinthian practice, Paul gets back to basics, reminding them of what he had passed on to them when he was with them. He recounts for them the final Passover meal that the Lord Jesus shared with his disciples on the night when he was betrayed. Jesus infused the meal with new significance. The bread represents his body, and the cup is the new covenant in his blood. The disciples were to eat the bread and drink the cup in remembrance of him (I Corinthians 11:24-25; cf. Luke 22:19-20). This was the institution of the church ordinance of the Lord’s Supper.
Paul warns against partaking in an "unworthy manner," which refers not to personal perfection, but to a disrespectful and self-centered approach (I Corinthians 11:27). We are not required to come to the Lord’s Supper without any sin in our lives. If we had to be perfect, we’d never be able to partake. But we must take it seriously, recognizing its significance and the principle of the unity of his body (the church), which this ordinance is designed to encourage. We must not sin against the Lord by showing contempt for his sacrifice.
He urges believers to examine themselves, addressing personal sin and fostering unity within the body of Christ (I Corinthians 11:28). Therefore, let a person examine himself so that he may partake of this holy meal in a worthy manner. In view here is not only the addressing of personal sin but the way in which believers relate to one another. The absence of unity and the presence of racial, social, and class division are to be avoided. How we relate to Christ’s body affects how God relates to us. To treat it with anything other than respect is to eat and drink judgment on oneself, which brings to mind the case of Ananias and Sapphira (see Acts 5:1-11). Unless you recognize that the Lord’s Supper represents Christ’s victory on the cross, through which he transfers spiritual victory to your life, and unless you are also in fellowship with his spiritual family, the Communion moment that’s intended to bless you could actually hurt you.
Paul explains that the Corinthian believers had been experiencing such divine judgment. Their selfish actions around the Lord’s Table had resulted in many of them becoming ill or falling asleep (i.e., dying). Since they had not judged their own actions properly, God had severely disciplined them.
Paul concludes by urging them to wait for one another, sharing the meal with love and hospitality (I Corinthians 11:33-34). When you gather together with Christian brothers and sisters, show love and hospitality. If you’re hungry, eat at home before Communion. Approach the Lord’s table with reverence—not only reverence for the Lord but also for his spiritual family—and receive his blessing.
Timeless Principles for Today
I Corinthians 11 offers valuable insights for contemporary believers. While specific cultural practices may vary, the underlying principles of order, respect, and unity remain essential. By approaching worship with reverence and partaking in the Lord's Supper with humility and love, we honor Christ and build up the body of Christ. Let us strive to apply these lessons in our own lives, seeking to glorify God in all that we do.