Bullet Point Bible - 1 Corinthians 11

Imitation and Commendation

² I praise you because you remember me in everything and maintain the traditions just as I passed them on to you.

Paul begins by linking this chapter's instructions to the principle of imitating Christ, established in 1 Corinthians 10:33.
Verse 1 serves as a bridge, concluding the previous section while introducing the authority behind the following instructions.
Paul commends the Corinthians for generally adhering to the traditions he delivered, softening the criticisms to come.
"Traditions" (Greek: *paradoseis*) refers to authoritative teachings and practices passed down orally or in writing.
This commendation sets a positive tone before addressing specific problems in their worship practices.
Paul positions himself as a model mediator of Christ's example and teaching for the church.
Remembering Paul "in everything" suggests a general faithfulness, though specific issues needed correction.

Headship and Head Coverings

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.⁴ Any man who prays or prophesies with his head covered disgraces his head.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.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.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.⁸ For man did not come from woman, but woman from man.⁹ Neither was man created for the sake of woman, but woman for man.¹⁰ For this reason a woman should have a symbol of authority on her head, because of the angels.

Paul establishes a theological hierarchy or order: God -> Christ -> Man -> Woman. "Head" (Greek: *kephale*) likely signifies source or authority, a point of scholarly debate.
This "headship" principle forms the basis for Paul's instructions on head coverings in public worship (praying or prophesying).
Cultural context: Head coverings for women varied in the Greco-Roman world, but in some contexts, an uncovered head could imply loose morals or rebellion. For men, covering the head while praying was common in Roman practice but not Jewish.
Paul argues that a man praying/prophesying covered disgraces Christ (his head), while a woman doing so uncovered disgraces the man (her head).
The comparison to a shaved head (v. 5-6) suggests that an uncovered head was considered shameful in that specific cultural context.
Paul draws on the Genesis creation account (Gen 1-2): Man as God's image/glory, woman as man's glory, woman created from and for man.
This argument relates to origins and created order, not inherent value or spiritual status.
Verse 10 is notoriously difficult: "Authority over her head" might refer to the covering as a symbol of her own dignity/authority to participate, or her submission to male headship.
The reference to "angels" (v. 10) is obscure; interpretations include angels observing worship, enforcing order, or recalling angelic fall narratives related to improper relationships.
The core issue seems to be maintaining distinctions and propriety in worship that reflect God's created order, avoiding cultural signals of rebellion or impropriety.

Mutual Dependence and Church Practice

¹¹ In any case, in the Lord woman is not independent of man, nor is man independent of woman.¹² For just as woman came from man, so man comes through woman. But all things come from God.¹³ Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?¹⁴ Does not nature itself teach you that if a man has long hair, it is a disgrace for him,¹⁵ but if a woman has long hair, it is her glory? For her hair is given to her for a covering.¹⁶ If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.

Paul balances the headship principle by emphasizing mutual dependence between men and women "in the Lord."
He revisits the creation theme (v. 12), noting that while woman originated *from* man, all subsequent men are born *through* women, ultimately tracing everything back to God.
This highlights interdependence and shared origin in God, qualifying the previous hierarchy.
Paul appeals to their own sense of propriety ("Judge for yourselves," v. 13) and "nature" (v. 14).
The argument from "nature" likely refers to common cultural perceptions about appropriate hair length distinguishing men and women. Long hair was seen as natural/proper ("glory," "covering") for women, but potentially shameful for men in that culture.
Some interpret v. 15 ("hair is given... for a covering") to mean long hair *is* the covering, while others see it as a natural reason *why* women should wear an additional head covering.
Paul concludes the discussion by appealing to established custom: "We have no other practice, nor do the churches of God" (v. 16). This suggests the practice was widespread and challenging it was contentious.
This appeal to universal church practice serves as a final authority in the matter for the Corinthian context.

Divisions at the Lord's Supper

¹⁷ Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse.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.¹⁹ For there must in fact be divisions among you, so that those of you who are approved may be evident.²⁰ Now when you come together at the same place, you are not really eating the Lord's Supper.²¹ For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk.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!

Paul shifts from commendation (v. 2) to sharp criticism regarding their gatherings, specifically the Lord's Supper.
Their meetings were actually harmful ("for the worse") because of divisions (Greek: *schismata*).
These divisions manifested during the communal meal associated with the Lord's Supper (likely an Agape feast).
The wealthier members apparently ate their own food lavishly without waiting for or sharing with poorer members, leading to disparity (hunger vs. drunkenness).
This behavior contradicted the very nature of the "Lord's Supper," which should signify unity and remembrance of Christ's sacrifice.
Paul suggests divisions serve a purpose: revealing those whose faith and conduct are genuinely approved by God (v. 19).
He rhetorically asks if they should eat ordinary meals at home, implying the church gathering is for a sacred purpose.
Their actions showed contempt ("despise") for the community ("church of God") and shamed the poor ("humiliate those who have nothing").
Paul explicitly states he cannot commend them for this behavior, contrasting sharply with v. 2.

Institution of the Lord's Supper

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,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."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."²⁶ For every time you eat this bread and drink the cup, you proclaim the Lord's death until he comes.

Paul grounds his correction in the authoritative tradition received directly "from the Lord" concerning the Supper's institution. This highlights its divine origin and significance.
This account closely parallels the Last Supper narratives in the Gospels (Matthew 26, Mark 14, Luke 22).
Key elements: Jesus' actions on the night of betrayal, taking bread and cup, giving thanks, breaking bread, and the interpretive words.
The bread represents Jesus' body given "{{for you}}."
The cup represents the "{{new covenant}}" established through his sacrificial blood. This connects to Jeremiah 31:31-34.
The command "{{Do this in remembrance of me}}" emphasizes the memorial aspect of the Supper.
Participating in the Supper is a proclamation ("you proclaim") of the Lord's death, its meaning, and its benefits.
This proclamation continues "until he comes," linking the Supper to Christ's past sacrifice and future return (eschatological dimension).
Recalling the institution narrative serves as a corrective to the Corinthians' divisive and self-serving practices.

Warning Against Unworthy Participation

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.²⁸ A person should examine himself first, and in this way let him eat the bread and drink of the cup.²⁹ For the one who eats and drinks without careful regard for the body eats and drinks judgment against himself.³⁰ That is why many of you are weak and sick, and quite a few are dead.³¹ But if we examined ourselves, we would not be judged.³² But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

Participating "in an unworthy manner" refers to approaching the Supper with disregard for its meaning, particularly through divisive or unrepentant behavior (as seen in vv. 21-22).
Such participation incurs guilt concerning Christ's sacrifice ("body and blood").
Paul mandates self-examination before partaking, ensuring participants understand the significance and are living in accordance with it.
"Without careful regard for the body" (v. 29) likely refers to failing to recognize the sacredness of Christ's body represented in the bread, and possibly also failing to recognize the church as Christ's body.
Paul attributes physical consequences (weakness, sickness, death) among the Corinthians to this unworthy participation, viewing it as divine judgment or discipline.
This judgment is corrective ("disciplined," Greek: *paideuometha*), intended to lead to repentance, not ultimate condemnation ("so that we may not be condemned with the world").
Proper self-examination can avert this divine discipline (v. 31).
This passage underscores the seriousness and sacredness of the Lord's Supper.

Concluding Instructions for Gatherings

³³ So then, my brothers and sisters, when you come together to eat, wait for one another.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.

Paul provides practical instructions based on the preceding theological correction.
The primary command is to "wait for one another," directly addressing the selfish behavior described in v. 21. This promotes unity and consideration.
He reiterates that basic hunger should be satisfied at home (v. 22), preserving the sacred and communal focus of the church gathering.
Following these instructions will help them avoid the judgment mentioned earlier (vv. 29-32).
Paul indicates there are other unspecified issues ("remaining matters") he will address personally upon his next visit.
This conclusion reinforces the importance of orderly, unified, and reverent conduct in Christian worship gatherings.
The focus returns to practical application within the community life of the Corinthian church.

The Bullet Point Bible

1 Corinthians 11