1Paul exhorteth the Corinthians to follow him, as he did Christ. 2He praiseth them for observing the rules he had given them; 3and forbiddeth men to pray or prophesy with heads covered, and women with heads uncovered; the covering of the head being a token of subjection. 17He blameth them for abuses in their religious assemblies, particularly for their divisions, 20and profanation of the Lord's supper. 23He remindeth them of the first institution thereof, and sheweth the danger of partaking of it unworthily.
1BE ye followersa of me, even as I also am of 1Christ.
a 1 Cor. 4:16; Philip. 3:17; 1 Thes. 1:6; 2 Thes. 3:9.
1 Namely, am a follower; namely, Who is the most perfect pattern of all virtues; so that men indeed must imitate their teachers, but as far as they imitate Christ.
2Now I praise you, brethren, that ye remember me 2in all things, and keep 3the ordinances, as I delivered them to you.
2 Or, that ye remember all my things, that is, doctrines and exhortations.
3 Gr. traditions, or, transmissions, whereby then are understood, as he himself afterward declares, some of his ordinances, not which are articles of faith, but which concerned the outward form which ought to be observed in the assemblies and exercise of God’s worship.
3But I would have 4you know, thatb5the head 6of every man is Christ; and the head of the woman is the man; andc the head of Christ is 7God.
4 That is, that you mark the order of subjection which God has appointed amongst men in His spiritual body, that you may do nothing repugnant to the same.
b Eph. 5:23.
5 That is, set over him, having dominion over him, as the head is above and over the other members.
6 Namely, belonging to His spiritual body; for of this he properly treats here. Not that He is not also the Head of the woman, for He is the Head of His entire body, Eph. 5:23.
c John 14:28; 1 Cor. 3:23; 15:27.
7 Namely, God the Father, under Whom the Son of God Jesus Christ stands, not in respect of His Divine nature, according to which He is equal to the Father in dignity and highness, John 10:30; Philip. 2:6, but in respect of His office as Mediator, according to which He has subjected Himself to the Father for our sakes, and is less than the Father, John 14:28; as an ambassador amongst men, as such is less than him who sends him, although by nature they are equal.
4Every man 8praying or 9prophesying, having his 10head covered, 11dishonoureth his head.
8 That is, who either makes the public prayer in the assemblies, or hears and joins in prayer.
9 Or reads aloud and expounds the writings of the prophets in the assemblies, 1 Cor. 14:3, 29, etc., or foretells some future things by Divine revelation. For this gift was then given by God to some for the comfort of the congregation, 1 Cor. 14:26; Eph. 4:11. Or, he who hears such expositions in the assemblies.
10 Namely, any covering, as is long hair, verse 14, or a hat, vail or the like, verse 7, as the Gentiles used to worship their idols with covered heads. See Virgilius, Æneid. lib. 3, Suetonius, in The Life of Vitellius.
11 Namely, forasmuch as the uncovering of the head was then a sign of power and dominion, as on the contrary now at this day those who have power over others will keep their heads covered, and that who are under others will uncover their heads before them. But in all these things, we must always have respect to the use of distinct times and countries, and what is honorable and edifying therein, 1 Cor. 14:40; Philip. 4:8.
5But every 12woman 13that prayeth or prophesieth with her head uncovered 14dishonoureth her head: for that is 15even all one as if she were shaven.
12 Namely, who is married and is subject to the power of her husband. See verse 3, although the rest are not here excluded.
13 That is, who hears in the assembly the public prayers, or the exposition of the prophetical writings; for, that a woman should make prayers openly in the assembly, or expound the Scripture is forbidden her, 1 Cor. 14:34, 35; 1 Tim. 2:12. Or, who, being endued with extraordinary gifts of prayer or foretelling things future, will propound them in the congregation, being moved thereunto by Divine inspiration. See Joel 2:28; Luke 2:36; Acts 21:9.
14 Or, shameth her head, causeth shame to her head, namely, because by that sign it seems she would deny that she is subject to her husband; and also in some way that Christ is not the Head of His congregation. See verse 4.
15 Namely, of the same indecency; namely, if she lays aside the covering that was made, it is as much as if they would lay aside the natural covering.
6For if the woman be not covered, 16let her also be shorn: butd if it be a shame for a woman to be 17shorn or 18shaven, let her be covered.
16 That is, it is even as much, and even as shameful as if she were shorn.
d Num. 5:18; Deut. 22:5.
17 Namely, with scissors.
18 Namely, with a razor.
7For a man indeed ought not to cover his head, forasmuche as he is 19the image and 20glory of God: but the woman is the 21glory of the man.
e Gen. 1:26, 27; 5:1; 9:6; Col. 3:10.
19 Namely, in respect of his power and dominion which he has over the woman. For, otherwise in respect of holiness and righteousness, the woman was created after the image of God as well as the man, Gen. 1:26, 27.
20 Namely, because God makes appear in the man’s dominion over the woman the glory and the command that He has over His creatures.
21 Namely, because the woman’s subjection under the man is an argument of the power, authority and excellence of the man above the woman.
8Forf the man is not 22of the woman; but the woman of the man.
f Gen. 2:18, 21.
22 Namely, at first created by God. See Gen. 2:21, 22. Now otherwise, according to the course of nature, men are born of women, Job 14:1. See also verse 12.
9Neither was the man created 23for the woman; but the woman 24for the man.
23 Namely, to be subject to her and so to serve her.
24 Namely, to be subject to him for his service, and to be an help, which should be with him. Gen. 2:18.
10For this cause ought the woman to have 25power on her head 26because of the angels.
25 That is, a covering, for a sign that she is subject to the power and dominion of the man. See Gen. 24:65. A phrase whereby the name of the thing signified is ascribed to the sign, which is also very customary in the sacraments.
26 This some understand of the teachers of the congregation which in the Scripture are also called angels, that is, messengers or ambassadors of God, Mal. 2:7; Rev. 1:20. But can be more suitably understood of the ministering spirits, who by reason of their office are everywhere properly called angels. For seeing they are present in the assemblies of the faithful, Psalm 34:7 and Mat. 18:10, and are grieved by all disorderliness or indecency which might be practiced there, therefore the apostle admonishes the women that they ought also to reverence these holy spirits, that they may not grieve them herein.
1127Nevertheless neither is the man without the woman, neither the woman without the man, 28in the Lord.
27 This the apostle adds, that, because of this dominion, neither the men might wax proud, nor the women be grieved.
28 Namely, Jesus Christ, with Whom, in respect of His grace and merits, the women have communion as well as the men. See Gal. 3:28.
12For as the woman is 29of the man, even so is the man also 30by the woman; but 31all things of God.
29 See verse 8.
30 Namely, forasmuch as he is conceived and born of a woman according to the natural birth. Wherefore he also ought not to despise the woman, but to have her in honor, and love her, although he has dominion over her.
31 That is, the woman, as well as the man are both created by God; and the subjection of the wife as well as the dominion of the man are both ordained of God. Otherwise it is true also in general that all creatures are of God. See Rom. 11:36; 1 Cor. 8:6.
1332Judge in yourselves: is it comely that a woman pray unto God uncovered?
32 Or, judge ye with yourselves, Gr. in yourselves. The apostle wants to show that this thing, which he here presses, is so clear and known that he will even make the Corinthians themselves judges thereof, as 1 Cor. 10:15.
14Doth not even 33nature itself teach you, that, if a man have long hair, it is a shame 34unto him?
33 Namely, which, among other things, thereby has also distinguished the female sex from the male that the hair of women’s head grows longer and closer than of men, and that the same serves her for an ornament and covering.
34 Namely, because this long hair on his head is as a covering, and a sign of subjection, whereas he is the head of the woman, and therefore ought not to wear such a sign, whereby he seems to deny his dominion. Withal because so he does, as it were, transform himself into a woman, wearing an ornament which is proper to women, and so, as it were, denies his sex, which God forbade in the law, Deut. 22:5.
15But if a woman have long hair, it is a glory to her: for her hair is given her for 35a covering.
35 Gr. a thing to cast about. Namely, to serve her for a covering, and consequently also for a sign of subjection, which therefore is an honor for her, that she thereby acknowledges that her subjection is according to the ordinance of God.
16Butg if any man seem to be 36contentious, we have no 37such custom, neither 38the churches of God.
g 1 Tim. 6:4.
36 Or, to love strife, that is, who would yet dispute much against this matter and reasons, we will not contend any further with him.
37 Namely, to contend about things which are so clear and well-known.
38 By whose example or custom one ought to follow equitably in such matters.
1739Now in this that I 40declare unto you I praise you not, that ye come together not 41for the better, but for the worse.
39 Namely, that which follows.
40 Or, relate, mention, proclaim.
41 That is, not to make better, but to make you worse. For, assemblies are appointed for this purpose that believers may therein be edified and corrected; which is not done when they commit improprieties in them.
18For first of all, when ye come together 42in the church, 43I hear that there be 44divisions among you; and 45I partly believe it.
42 That is, in the assemblies of the faithful which then were not yet kept in churches, seeing the Christians then had no churches yet as they have now, but in houses and other convenient places.
43 Of whom he had heard it, he declares in 1 Cor. 1:11.
44 Schism is, when amongst the members of one congregation, being one in point of doctrine and in the grounds of the same, disunion and division arise because of other misunderstandings, each party following his head and leader, whereby unity of Christ’s body is rent and broken, which is also numbered amongst the works of the flesh, Gal. 5:20. See more of this in 1 Cor. 1:12.
45 Namely, since I know the pride and contentiousness of some among you.
19Forh there 46must be also 47heresies 48amongi you, that they 49which are approved may be 50made manifest among you.
h Mat. 18:7; Luke 17:1.
46 Namely, forasmuch as there shall always be the causes of heresies, as pride, arrogance, ambition and boldness of some men, who are thereby carried on to breed and adhere to heresies. So long as there shall be such men, there must also be heresies. See the like phrase, and further exposition thereof, Mat. 18:7.
47 Heresy is a contention arising about doctrine when some urge and embrace stubbornly any errors, repugnant to the fundamentals of saving doctrine. So that heresy is worse and more hurtful than schism. And hereby the apostle gives the reason why he believes that there are schisms among them, because there was also yet a worse evil found amongst them, namely, heresy, which he describes and confutes thereafter, 1 Corinthians 15.
48 That is, in the midst of the congregation. See Acts 20:30; 1 John 2:19.
i Acts 20:30; 1 John 2:19.
49 Gr. they who are approved, that is, they, who in the trial by schisms and heresies continue steadfast in the unity of the congregation and in sound doctrine, and so are found to be sincere; a similitude taken from gold that abides in the trial by fire, 1 Peter 1:7.
50 That is, known to be upright. When the congregation is in peace without schism or heresy, all who profess religion are accounted upright; but when there arise schism and heresy, then it is manifest and known who abide steadfast in the unity of the congregation and in the soundness of doctrine or not, as the chaff is separated from the wheat by the fan, Mat. 3:12.
20When ye come together therefore into one place, 51this 52is not to eat the Lord's supper.
51 Namely, that which ye do.
52 Namely, forasmuch as unlawful eating is as not eating. Or, forasmuch as this is not to eat the Lord’s, but his own supper, as in the following verse.
21For 53in eating 54every one taketh 55before other 56his own supper: and 57one is hungry, and another is drunken.
53 This is to be understood of eating of some meat, which the rich brought with them when the Lord’s Supper was to be held, to keep afterwards a feast therewith with the poor, which feasts in the Greek were called agapai, that is, feasts of charity. See hereof, Jude verse 12.
54 Namely, of the rich, without expecting the poor. Or, everyone with those who held with them.
55 Namely, before the poor are come to them. Or, before the Lord’s Supper is held.
56 That is, a supper which is not held in common of the entire congregation, as the Lord’s Supper must be held, but which is held privately by some alone, with the exclusion of others.
57 That is, the poor are hungry, because they do not expect them, and the rich are drunk, because they oftentimes so entertained one another before at those feasts, that they were drunk.
22What? have ye 58not houses to eat and to drink in? or 59despise ye the church of God, and 60shame them that have not? What shall I say to you? shall I praise you in this? 61I praise you not.
58 In which ye can eat beforehand and assuage your hunger without doing this openly in the places of the assemblies. See verse 34.
59 That is, do you not care for the offenses which thereby arise in the congregation?
60 That is, the poor, who could bring nothing to such feasts, which either you will not admit to the same, or will not expect them, and so openly show that you despise them.
61 That is, in these misuses of the Lord’s Supper, I cannot justify you, or praise you as having done well.
2362For I have received 63of the Lord that which also I 64delivered unto you, 65Thatj the Lord Jesus the same night in which he was betrayed took bread:
62 To amend these misuses, the apostle sets before them the institution of Holy Supper, as the same was first instituted by Christ; which is the best and most certain way to reform and remove misuses, seeing all things in God’s worship must be ordered according to God’s and Christ’s institution.
63 Namely, and not of men, Gal. 1:12. This was done by revelations, which the Lord Christ Himself often made to Paul.
64 Or, give over. That is, faithfully taught, not as my doctrine, but of the Lord Christ’s Himself.
65 The exposition of this following institution of the Lord’s Supper, see Mat. 26:26, etc.
j Mat. 26:26; Mark 14:22: Luke 22:19.
24And 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.
25After the same manner also he took the cup, when he had supped, saying, This cup is the new 66testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
66 Or, covenant, Exod. 24:8; that is, a sign and seal of the new testament or covenant. For the cup is not the covenant itself, but a sign and seal thereof.
26For as often as ye eat 67this bread, and drink 68this cup, 69ye do shew the Lord’s death 70tillk he come.
67 It is then bread which is eaten in the Lord’s Supper.
68 That is, the wine which is in the cup; an improper phrase.
69 The death of the Lord must be declared in the Lord’s Supper, in such a manner by the ministers of the Word, who by the administration must instruct the people, that this broken bread and the wine is a sign and seal of the bitter death of Christ on the cross, and of the benefits procured for us thereby, as also by those who receive the same, who in their heart must consider, believe and confess with thanksgiving that the Lord Christ died for them, to redeem them from eternal death, and to save them, all which is given to understand by the words: This do in remembrance of me, verse 25.
70 Namely, to judge the quick and the dead; for as the sacraments of the Old Testament endured until the first coming of Christ in the flesh, so shall the sacraments of the New Testament endure until His second coming in glory.
k John 14:3; Acts 1:11.
27Whereforel whosoever shall eat this bread, and drink this cup of the Lord, 71unworthily, shall be 72guilty of the body and blood of the Lord.
l Num. 9:10, 13; John 6:51, 63, 64; 13:27; 1 Cor. 10:21.
71 This comes to pass when the persons are not rightly disposed who go to the Lord’s Supper, being either publicly scandalous persons, who must also be kept from it, or concealed hypocrites, and standing in strife with their neighbors, and laden with hatred, envy, covetousness and unrighteousness; or else when the faithful themselves have not duly prepared themselves thereto, or do not receive the same with due consideration.
72 Namely, because by such misuses he offers contempt to the sign of the body and blood of Christ. For, the contempt, which is offered to the king’s seal, is accounted as if it were done to the king himself.
28Butm let a man 73examine himself, and so let him 74eat 75of that bread, and drink 76of that cup.
m 2 Cor. 13:5.
73 That is, let him search his mind and conscience, whether he feels in his heart a true sorrow and grief for his sins, as also a firm faith and confidence in the merits of Jesus Christ, and moreover an unfeigned purpose to die to sin more and more, and to walk before God in a new godly life. See Gen. 17:1; 2 Cor. 13:5.
74 Namely, after that he shall have duly examined, and so have found himself.
75 Gr. out of.
76 Gr. out of.
29For he that eateth and drinketh unworthily, eateth and drinketh 77damnation to himself, 78not discerning the Lord's body.
77 That is, guilt or punishment. See Mat. 23:14; Luke 23:40; Rom. 2:3; 5:16; 13:2; James 3:1, which is to be understood either of eternal punishments in respect of hypocrites; or, of temporal chastisements in respect of believers, who do not worthily use the Lord’s Supper, as is declared hereafter in verse 30.
78 That is, seeing he makes no distinction between the bread of the Lord’s Supper, which is a holy sign of the Lord’s body, and between common food; and so without examination and reverence he eats the same as other common bread.
3079For this cause many are weak and sickly among you, and many 80sleep.
79 That is, for this misapplication of the Holy Supper.
80 That is, are already dead. See Mat. 9:24; 27:52; John 11:11; 1 Cor. 7:39; 15:6, 18; 1 Thes. 4:13.
31Forn if we would 81judge ourselves, we should not 82be judged.
n Psalm 32:5; Prov. 18:17.
81 Or, distinguished, that is, after a good and diligent examination of ourselves judged rightly how it stands with us whether we may go worthily to the Lord’s table or not; and if we find ourselves unworthy, that we abstain from that sacred meat until we shall have amended our life.
82 That is, punished or chastened of the Lord with such plagues as are related before in verse 30.
3283But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
83 This comfort the apostle adds, so that the faithful would not be too much dejected by the harshness of the forgoing punishments. The comfort consists of two parts: firstly, that such plagues are properly no punishments, but Fatherly chastisements or corrections; secondly, that they are sent to us by God for a good end, namely, for our salvation, in order that thereby we are brought to true repentance, and are not damned with the ungodly.
33Wherefore, my brethren, when ye come together 84to eat, 85tarry one for another.
84 Namely, the Lord’s Supper, or also to hold the feasts of charity afterwards, in which the rich expected not the poor, out of contempt of them.
85 Namely, until you are all come together; or, that the one wait until the other has been at the table, that you may not disorderly press upon one another.
34And if any man hunger, 86let him eat at home; that ye come not together 87unto condemnation. 88And the rest will I set in order when I come.
86 That is, if any man cannot fast so long until the Lord’s Supper is held, let him rather break his fast in his house before he comes into the congregation, and goes to the Lord’s table.
87 That is, incur by disorderliness and unsuitability a judgment upon your head. See verse 29.
88 Namely, concerning the good order which must be observed in the exercise of the outward worship of God in your assemblies; for, thereof he here speaks, and not of things which concern doctrine or manners, as the word order which he here uses also implies.