You are to imitate me
The Greek word for "imitate" is "mimētai," which is the root of the English word "mimic." In the context of the early church, this term implies a deep, intentional effort to replicate the actions and attitudes of another. Paul, the apostle, is urging the Corinthians to follow his example, not out of arrogance, but because he strives to live a life that reflects Christ's teachings. Historically, discipleship in the Jewish tradition involved closely following a rabbi, learning not just from their words but from their way of life. Paul is positioning himself as a spiritual mentor, encouraging believers to observe and emulate his Christ-centered life.

just as I imitate Christ
The phrase "just as" (Greek: "kathōs") indicates a direct comparison or standard. Paul is not setting himself as the ultimate model but as a conduit to Christ. The word "imitate" here again is "mimētai," emphasizing the importance of modeling one's life after Christ. In the historical context of the early church, this was a radical call to live counter-culturally, embodying the sacrificial love, humility, and obedience of Jesus. Paul’s life, marked by suffering, perseverance, and unwavering faith, serves as a tangible example of Christ's teachings in action. This call to imitation is not merely about external actions but involves a transformation of the heart and mind, aligning one's entire being with the character and mission of Jesus.

I commend you
The phrase "I commend you" reflects the Apostle Paul's practice of offering praise and encouragement to the Corinthian church. The Greek word used here is "ἐπαινέω" (epaineō), which means to praise or approve. This commendation sets a positive tone, acknowledging the Corinthians' efforts to adhere to the teachings they received. In a historical context, commendation was a common rhetorical device used by teachers to reinforce positive behavior and encourage continued adherence to instruction.

for remembering me
"Remembering me" indicates the Corinthians' acknowledgment and respect for Paul's authority and teachings. The Greek word "μνημονεύω" (mnēmoneuō) means to remember or keep in mind. This remembrance is not merely cognitive but involves a commitment to uphold the teachings and example set by Paul. In the broader scriptural context, remembering is often associated with covenant faithfulness, as seen in the Old Testament where God's people are called to remember His deeds and commandments.

in everything
The phrase "in everything" underscores the comprehensive nature of the Corinthians' remembrance and adherence. It suggests that their commitment to Paul's teachings permeates all aspects of their community life. This holistic approach is consistent with the biblical call to integrate faith into every area of life, reflecting the Shema in Deuteronomy 6:4-9, which calls for loving God with all one's heart, soul, and strength.

and for maintaining the traditions
"Maintaining the traditions" highlights the importance of preserving the teachings and practices handed down by the apostles. The Greek word "παράδοσις" (paradosis) refers to teachings or customs passed down through generations. In the early church, traditions were vital for maintaining doctrinal purity and unity. This phrase emphasizes the value of continuity and faithfulness to apostolic teaching, which is a cornerstone of conservative Christian theology.

just as I passed them on to you
This phrase underscores the apostolic authority and the transmission of teachings from Paul to the Corinthians. The Greek word "παραδίδωμι" (paradidōmi) means to deliver or hand over. Paul is emphasizing the faithful transmission of the gospel and church practices, which he received from Christ and the apostles. This continuity is crucial for maintaining the integrity of the Christian faith, as it ensures that the teachings remain unaltered and true to their original intent. In a historical context, this reflects the early church's reliance on oral tradition and the authority of apostolic teaching to guide the community in faith and practice.

But I want you to understand
This phrase indicates Paul's intention to clarify a theological truth to the Corinthian church. The Greek word for "understand" is "γινώσκω" (ginōskō), which implies a deep, experiential knowledge. Paul is not merely imparting information but is urging the Corinthians to grasp a profound spiritual reality that should influence their conduct and relationships.

that the head of every man is Christ
The term "head" (Greek: "κεφαλή" - kephalē) is central to this passage and can denote authority or source. In a conservative Christian perspective, this phrase emphasizes Christ's authority over every man, underscoring the lordship of Jesus. Historically, this reflects the early Christian understanding of Christ as the ultimate authority, a belief that was counter-cultural in a Roman society that revered the emperor.

and the head of the woman is man
Here, "head" again signifies a structure of authority and order within the Christian household. The Greek culture of the time was patriarchal, and Paul is addressing the Corinthian church within that context. This phrase is often interpreted to mean that within the marriage relationship, the husband has a leadership role. However, it is crucial to understand this in light of Ephesians 5:25, where husbands are called to love their wives sacrificially, as Christ loved the church.

and the head of Christ is God
This statement highlights the relationship within the Trinity, where Christ, though equal with God, submits to the Father. The Greek word "θεός" (theos) for God here emphasizes the divine order and unity within the Godhead. This submission is not about inferiority but about role and function within the divine plan. It serves as a model for human relationships, where authority and submission are exercised in love and mutual respect.

Every man
The phrase "Every man" indicates a universal principle that Paul is addressing to the male members of the Corinthian church. In the Greek, "ἀνὴρ" (anēr) refers specifically to a male, often implying a husband or a man of maturity. This sets the stage for a discussion on gender roles within the context of worship, reflecting the order and structure that Paul sees as divinely instituted.

who prays or prophesies
The activities of praying and prophesying are central to Christian worship and spiritual life. "Prays" (προσεύχομαι, proseuchomai) involves communication with God, while "prophesies" (προφητεύω, prophēteuō) involves speaking forth God's message. In the early church, these were public acts of worship and edification, highlighting the active participation of believers in the spiritual community.

with his head covered
The covering of the head, "κατὰ κεφαλῆς ἔχων" (kata kephalēs echōn), refers to a physical covering, likely a veil or a similar garment. In the Greco-Roman world, head coverings for men were often associated with certain religious practices or social customs. For Jewish men, covering the head was a sign of reverence, but in the Corinthian context, it may have been seen as contrary to the cultural norms of male honor and authority.

dishonors his head
The term "dishonors" (καταισχύνει, kataischynei) implies bringing shame or disgrace. The "head" (κεφαλή, kephalē) can be understood both literally and metaphorically. Literally, it refers to the physical head, but metaphorically, it can signify authority or leadership. In the context of this passage, Paul is likely referring to the man's own head as well as Christ, who is the head of every man (1 Corinthians 11:3). Thus, covering the head during prayer or prophecy is seen as a dishonor to the divine order established by God.

And every woman
The phrase "every woman" indicates the universality of the instruction. In the Greek, "γυνή" (gynē) is used, which can mean "woman" or "wife," depending on the context. Here, it emphasizes the inclusion of all women within the church community, highlighting the importance of their role in worship and spiritual activities. Historically, women in the early church were active participants, and this verse acknowledges their involvement in prayer and prophecy.

who prays or prophesies
The activities of "prays or prophesies" are significant, as they denote active participation in worship and the exercise of spiritual gifts. The Greek words "προσεύχομαι" (proseuchomai) for "prays" and "προφητεύω" (prophēteuō) for "prophesies" suggest a direct communication with God and the delivery of His messages. This indicates that women were not only present but also vocal and spiritually engaged in the early Christian assemblies.

with her head uncovered
The phrase "with her head uncovered" refers to the cultural practice of head coverings. In the Greco-Roman world, a woman's head covering was a sign of modesty and respectability. The Greek word "ἀκατακάλυπτος" (akatakalyptos) means "unveiled" or "uncovered." This practice was deeply rooted in the societal norms of the time, where a covered head symbolized a woman's honor and her acknowledgment of authority.

dishonors her head
To "dishonor her head" implies bringing shame or disrespect. The Greek word "καταισχύνω" (kataischynō) means to disgrace or put to shame. In this context, "her head" can be understood both literally and metaphorically. Literally, it refers to her physical head, but metaphorically, it can also refer to her husband or male authority, as the head is often a symbol of leadership and authority in biblical texts.

for it is just as if her head were shaved
The comparison "just as if her head were shaved" underscores the severity of the dishonor. In ancient cultures, a shaved head was a sign of disgrace or mourning. The Greek word "ξυράω" (xuraō) means to shave, and this act was often associated with shame or punishment. By equating an uncovered head with a shaved one, Paul emphasizes the importance of adhering to cultural norms that reflect honor and respect within the community.

If a woman does not cover her head
In the cultural and historical context of Corinth, head coverings were a sign of modesty and respectability for women. The Greek word for "cover" (κατακαλύπτω, katakalyptō) implies a complete covering, suggesting a veil or shawl. This practice was not only a cultural norm but also a symbol of a woman's submission to divine order, reflecting the created order as described in Genesis. In a conservative Christian perspective, this phrase emphasizes the importance of adhering to biblical principles of modesty and the acknowledgment of God's established roles within the church and family.

she should have her hair cut off
The phrase suggests a consequence for not adhering to the cultural practice of head covering. The Greek word for "cut off" (κειράω, keiraō) indicates a severe cutting, akin to shaving. In ancient times, a woman with a shaved head was often associated with shame or disgrace, possibly linked to punishment or mourning. This underscores the seriousness with which Paul addresses the issue of head coverings, highlighting the importance of maintaining one's honor and dignity in the community.

And if it is disgraceful for a woman
The term "disgraceful" (αἰσχρός, aischros) in Greek conveys a sense of shame or dishonor. In the conservative Christian view, this reflects the importance of upholding one's reputation and the community's moral standards. The disgrace associated with a woman having her hair cut or shaved is tied to the cultural understanding of femininity and respectability, which Paul uses to argue for the practice of head coverings.

to have her hair cut or shaved off
The act of cutting or shaving (ξυράω, xuraō) one's hair was a significant cultural marker. In the context of Corinth, a woman's long hair was considered her glory (1 Corinthians 11:15), and to cut it off was to remove that glory. This phrase reinforces the idea that certain outward signs, like hair length and head coverings, were important in maintaining the social and spiritual order within the church.

she should cover her head
Paul concludes with a reiteration of the initial instruction, emphasizing the necessity of head coverings. The repetition of the directive to "cover" (κατακαλύπτω, katakalyptō) serves to reinforce the importance of this practice. From a conservative Christian perspective, this instruction is seen as a call to uphold biblical traditions and to respect the distinctions between men and women as ordained by God. The head covering becomes a symbol of a woman's acknowledgment of her role within the divine order and her commitment to living out her faith in a way that honors God and the community.

A man ought not to cover his head
In the cultural and historical context of the Corinthian church, head coverings were a significant symbol. The Greek word for "cover" is "κατακαλύπτω" (katakalyptō), which means to cover wholly or veil. In ancient times, head coverings were often associated with humility and submission. Paul is addressing a cultural practice where men, as leaders in worship, were to reflect their direct relationship with God without a physical barrier. This instruction emphasizes the order of creation and the distinct roles assigned by God, where man, created first, is to reflect God's glory directly.

since he is the image and glory of God
The phrase "image and glory of God" draws from Genesis 1:27, where man is created in God's image. The Greek word for "image" is "εἰκών" (eikōn), signifying a representation or likeness. This highlights the unique role of man in creation, reflecting God's attributes and authority. "Glory" in Greek is "δόξα" (doxa), which implies honor and splendor. Man, in his role and being, is to manifest God's glory on earth, serving as a testament to God's creative power and divine order.

but woman is the glory of man
The conjunction "but" introduces a contrast, emphasizing the complementary role of woman. The Greek word for "woman" is "γυνή" (gynē), which can mean wife or woman, depending on the context. The phrase "glory of man" suggests that woman, created from man (as described in Genesis 2:21-23), reflects the honor and dignity of man. The term "glory" here, "δόξα" (doxa), indicates that woman, in her unique role, brings honor to man, completing the divine order of creation. This does not imply inferiority but rather a harmonious partnership where both man and woman reflect God's glory in their distinct ways.

For man
The Greek word for "man" here is "ἀνήρ" (anēr), which specifically refers to a male individual, often in the context of a husband or a man of mature age. In the creation narrative of Genesis, man is created first, setting a precedent for the order of creation. This order is often interpreted in a conservative Christian perspective as establishing a framework for leadership and responsibility within the family and church.

did not come from woman
The phrase emphasizes the origin of man as described in Genesis 2:7, where God forms man from the dust of the ground. The historical context here is crucial, as it reflects the ancient understanding of creation and the roles assigned by God. This is not to suggest inequality but rather a divine order that is meant to reflect God's design and purpose.

but woman from man
The Greek word for "woman" is "γυνή" (gynē), which can mean woman or wife, depending on the context. The phrase "woman from man" refers to the account in Genesis 2:21-22, where God creates woman from the rib of Adam. This act signifies a unique relationship between man and woman, highlighting interdependence and complementarity. In a conservative Christian view, this creation order is seen as foundational for understanding gender roles within the church and family, emphasizing partnership and mutual respect.

Neither was man created for woman
This phrase emphasizes the order of creation as described in Genesis. The Greek word for "created" is "ἐκτίσθη" (ektisthē), which implies a divine act of bringing into existence. In the Genesis account, man was created first, highlighting a foundational order in creation. This order is not about superiority but about purpose and function within God's design. Historically, this has been understood to reflect a complementary relationship where each gender has distinct roles that contribute to the harmony of God's creation.

but woman for man
The Greek word "γυνή" (gynē) for "woman" and "ἀνήρ" (anēr) for "man" are used here, indicating a specific relational dynamic. The preposition "for" (διά, dia) suggests purpose and intent. In the Genesis narrative, woman was created as a "helper" (Hebrew: "ezer") suitable for man, which is not a term of subordination but of partnership and support. This reflects the biblical view of marriage as a union where both partners fulfill God-given roles, working together to achieve His purposes. The historical context of this passage in Corinth involved addressing issues of order and propriety in worship, reminding the church of the divine order established at creation. This understanding encourages believers to appreciate the distinct and valuable roles each gender plays in God's plan, fostering mutual respect and cooperation.

For this reason
This phrase indicates a conclusion drawn from the preceding discussion. In the context of 1 Corinthians 11, Paul has been discussing the roles and distinctions between men and women, particularly in worship settings. The Greek word used here, "διὰ τοῦτο" (dia touto), suggests a logical connection to the argument Paul is making about head coverings and the order of creation. It emphasizes the importance of understanding the divine order and purpose in gender roles as established by God.

a woman ought
The Greek word "ὀφείλει" (opheilei) implies a moral obligation or duty. In the conservative Christian perspective, this duty is not seen as oppressive but as a reflection of God's ordained structure for harmony and order within the church and family. It underscores the belief that God's commandments are for the benefit and flourishing of His people.

to have a sign of authority
The phrase "ἐξουσίαν ἔχειν" (exousian echein) can be translated as "to have authority" or "a sign of authority." This has been interpreted as a head covering, which in the cultural context of Corinth, symbolized a woman's acknowledgment of her role within the divine order. The head covering serves as a visible sign of submission to God's established hierarchy, reflecting the spiritual truth of headship and authority.

on her head
The head is often symbolic of leadership and authority in biblical literature. In this context, the head covering is a physical manifestation of spiritual truths. Historically, head coverings were a common cultural practice in the ancient Near East, signifying modesty and respect. For the Corinthian church, this practice was a way to honor God and maintain order during worship.

because of the angels
This phrase has intrigued scholars and theologians for centuries. The Greek word "ἀγγέλους" (angelous) refers to angels, who are seen as messengers and servants of God. In a conservative Christian interpretation, this could mean that angels, as observers of human conduct, are witnesses to the order and propriety within the church. It suggests that the spiritual realm is attentive to the actions of believers, and maintaining proper order is a testimony to both the seen and unseen world.

Nevertheless
This word serves as a pivotal transition in Paul's argument. In Greek, it is "πλὴν" (plēn), which often introduces a contrast or exception. Here, Paul is shifting from discussing head coverings and authority to emphasizing mutual dependence. It reminds us that despite cultural practices, there is a deeper spiritual truth that transcends societal norms.

in the Lord
The phrase "ἐν Κυρίῳ" (en Kyriō) signifies a profound spiritual union and identity in Christ. It underscores that the relationship between man and woman is not merely social or biological but is rooted in their shared faith and unity in Christ. This spiritual context elevates the discussion from cultural customs to divine principles.

woman is not independent of man
The Greek word for "independent" is "χωρὶς" (chōris), meaning separate or apart from. Paul is emphasizing that in the Christian community, women are not to be seen as isolated or self-sufficient entities apart from men. This reflects the creation narrative where woman was made as a companion for man, highlighting interdependence.

nor is man independent of woman
Similarly, Paul uses the same Greek term "χωρὶς" (chōris) to assert that men are not self-sufficient without women. This mutual dependence is a radical departure from the patriarchal norms of the time, affirming the equal value and necessity of both genders in God's design. It echoes Genesis 2:18, where God declares it is not good for man to be alone.

For just as woman came from man
This phrase refers to the creation account in Genesis, where Eve was created from Adam's rib (Genesis 2:21-22). The Greek word for "came" is "ἐκ" (ek), meaning "out of" or "from," emphasizing the origin or source. This highlights the divine order established in creation, where woman was made from man, signifying a unique interdependence and unity between genders. Historically, this has been interpreted to affirm the complementary roles of men and women, each deriving their existence and purpose from God's creative act.

so also man is born of woman
Here, Paul acknowledges the natural process of birth, where every man is born of a woman. The Greek word for "born" is "γεννάω" (gennaō), which means to beget or bring forth. This phrase balances the previous statement by showing the mutual dependence of men and women. While woman was created from man, every man since Adam has been born of a woman, underscoring the equality and mutual respect that should exist between genders. This reflects the historical and cultural understanding of family and lineage, where both men and women play crucial roles in God's design.

But everything comes from God
This concluding phrase shifts the focus from human relationships to the divine source of all creation. The Greek word for "everything" is "τὰ πάντα" (ta panta), meaning "all things" or "everything." This emphasizes God's sovereignty and ultimate authority over all creation. By stating that everything comes from God, Paul reminds the Corinthians that while there is an order and interdependence in creation, God is the origin and sustainer of all life. This theological truth calls believers to humility and reverence, recognizing that all human distinctions and roles are under God's providential care and purpose. Historically, this has been a cornerstone of Christian doctrine, affirming that all creation is subject to God's will and design.

Judge for yourselves
This phrase invites the Corinthian believers to engage in personal discernment and reflection. The Greek word for "judge" is "κρίνατε" (krinate), which implies a call to make a decision based on understanding and wisdom. In the context of the early church, Paul encourages the Corinthians to apply their knowledge of cultural norms and spiritual truths to this issue. This appeal to personal judgment underscores the importance of individual responsibility in the Christian life, where believers are called to discern and act according to their faith and conscience.

Is it proper
The term "proper" translates from the Greek word "πρέπον" (prepon), which means fitting or suitable. This word suggests a consideration of what is appropriate within the cultural and spiritual context of the time. In the Greco-Roman world, societal norms and customs played a significant role in determining what was considered proper. Paul is asking the Corinthians to evaluate whether a woman's uncovered head aligns with the cultural expressions of honor and respect, particularly in the context of worship.

for a woman
The focus on "a woman" highlights the specific cultural and gender-related issues addressed in this passage. In the first-century Mediterranean world, gender roles were clearly defined, and women were expected to adhere to certain societal norms. The mention of women in this context reflects the broader discussion in 1 Corinthians 11 about gender distinctions and the expression of authority and submission within the church. It is important to understand this within the framework of the creation order and the complementary roles of men and women as taught in Scripture.

to pray to God
This phrase emphasizes the act of prayer, a fundamental aspect of Christian worship and relationship with God. The Greek word for "pray" is "προσεύχεσθαι" (proseuchesthai), which denotes a direct communication with God. The act of praying signifies a woman's active participation in the spiritual life of the church. Paul is addressing the manner in which this prayer is conducted, particularly in relation to cultural expressions of modesty and respect.

with her head uncovered
The issue of a woman's head being uncovered relates to cultural symbols of honor and propriety. In the ancient world, a woman's head covering was a sign of modesty and respectability. The Greek word for "uncovered" is "ἀκατακάλυπτον" (akatakalypton), which means unveiled or without a covering. This practice was significant in the Corinthian context, where head coverings were associated with a woman's marital status and her respect for her husband. Paul is urging the Corinthians to consider whether disregarding this cultural norm would be seen as dishonorable or disrespectful in their society.

Does not nature itself teach you
The phrase "Does not nature itself teach you" invites us to consider the inherent order and design within creation as a source of moral and ethical understanding. The Greek word for "nature" (φύσις, physis) implies an intrinsic order established by God. In a conservative Christian perspective, this suggests that God's creation reflects His will and purpose, and thus, observing nature can provide insights into His intentions for human behavior. Historically, the concept of natural law has been significant in Christian theology, suggesting that certain truths about right and wrong are evident in the world around us, as part of God's general revelation.

that if a man has long hair
The phrase "that if a man has long hair" addresses cultural norms regarding gender distinctions. In the Greco-Roman world, as well as in Jewish tradition, long hair on men was often associated with rebellion or nonconformity to societal standards. The Greek word for "long hair" (κομᾷ, komáō) indicates hair that is allowed to grow long, which in the context of Corinthian society, might have been seen as effeminate or contrary to the expected masculine appearance. From a conservative Christian viewpoint, this reflects the importance of maintaining clear distinctions between genders as part of God's design, as seen in the creation narrative where God created male and female with distinct roles and appearances.

it is a disgrace to him
The phrase "it is a disgrace to him" uses the Greek word ἀτιμία (atimía), meaning dishonor or shame. In the cultural context of Corinth, a man with long hair might have been perceived as bringing shame upon himself by defying societal norms and the natural order as understood by the community. From a conservative Christian perspective, this underscores the belief that God has established certain standards for behavior and appearance that reflect His order and purpose. Disregarding these standards can lead to dishonor, not only in the eyes of society but also before God. This serves as a reminder of the importance of aligning one's life with biblical principles and the natural order as a reflection of God's will.

but if a woman has long hair
The phrase "but if a woman has long hair" introduces a conditional statement that highlights the natural distinction between men and women as understood in the cultural context of Corinth. The Greek word for "long hair" is "komao," which implies not just the length but the care and attention given to the hair. In ancient times, a woman's long hair was often seen as a sign of femininity and beauty, reflecting her identity and role within the community. This cultural understanding aligns with the broader biblical narrative that celebrates the unique attributes and roles of men and women.

it is her glory?
The term "glory" in Greek is "doxa," which can mean honor, splendor, or reputation. In this context, a woman's long hair is described as her "glory," suggesting that it is a source of honor and a reflection of her dignity. This aligns with the biblical theme that God has created each person with unique attributes that reflect His glory. The idea that a woman's hair is her glory emphasizes the value and respect that should be accorded to her as a creation of God, highlighting the intrinsic worth and beauty bestowed upon her by the Creator.

For long hair is given to her
The phrase "is given to her" indicates that long hair is a gift from God, a natural endowment that serves a purpose. The Greek word "didomi" means to give or bestow, suggesting that this is not merely a cultural artifact but a divine provision. This understanding reinforces the biblical principle that God provides for His creation in ways that are purposeful and meaningful. The gift of long hair to women can be seen as part of God's intentional design, reflecting His care and attention to detail in the creation of humanity.

as a covering
The word "covering" in Greek is "peribolaion," which can mean a veil or a mantle. In the context of 1 Corinthians 11, this term suggests that long hair serves as a natural covering, symbolizing modesty and propriety. This aligns with the cultural practices of the time, where head coverings were a sign of respect and honor, particularly in worship settings. Theologically, this can be seen as an expression of the order and structure that God has established within creation, where each element serves a specific purpose in reflecting His glory and maintaining harmony within the community.

If anyone is inclined to dispute this
The phrase "inclined to dispute" suggests a readiness or predisposition to argue or challenge the teachings Paul has laid out. The Greek word used here, "dokei," implies a personal opinion or judgment. In the context of the early church, disputes often arose due to differing cultural backgrounds and interpretations of Christian practices. Paul addresses this by emphasizing unity and adherence to apostolic tradition, urging believers to prioritize communal harmony over individual preferences.

we have no other practice
The term "practice" refers to established customs or traditions within the Christian community. The Greek word "sunētheia" denotes a habitual way of doing things, underscoring the importance of consistency in worship and conduct. Paul is asserting that the practices he describes are not arbitrary but are rooted in the teachings and traditions handed down by the apostles. This highlights the early church's commitment to maintaining a unified approach to worship and doctrine, reflecting the continuity of faith from the apostles to the present.

nor do the churches of God
The phrase "churches of God" refers to the collective body of believers across different regions. The use of "churches" in the plural form indicates that Paul is speaking to a broader audience beyond the Corinthian church, emphasizing that the practices he advocates are universally observed among Christian communities. This underscores the interconnectedness of the early church and the shared commitment to apostolic teachings. The term "churches of God" also reflects the divine ownership and authority over these communities, reminding believers of their identity as part of God's holy assembly.

In the following instructions
The Apostle Paul is transitioning to a new topic within his letter to the Corinthians. The Greek word for "instructions" here is "parangelia," which implies a command or directive. Paul is not merely offering advice; he is issuing authoritative guidance. This sets the tone for the seriousness of the issues he is about to address. Historically, the Corinthian church was struggling with divisions and improper conduct during their gatherings, which necessitated such firm instruction.

I have no praise to offer
Paul's tone is corrective rather than commendatory. The Greek word "epainos" for "praise" indicates approval or commendation. Paul often begins his letters with thanksgiving and praise, but here he withholds it, emphasizing the gravity of the situation. This lack of praise underscores the severity of the Corinthians' misconduct, which was not in alignment with Christian values and teachings.

because your gatherings
The term "gatherings" refers to the assembly of believers, known in Greek as "synerchomai," which means to come together. In the early church, these gatherings were crucial for worship, teaching, and fellowship. However, the Corinthian gatherings had devolved into occasions of division and disorder, contrary to the unity and edification expected in Christian assemblies.

do more harm than good
This phrase highlights the negative impact of the Corinthians' behavior. The Greek word for "harm" is "kakon," meaning evil or bad, while "good" is "agathon," meaning beneficial or virtuous. Instead of building up the body of Christ, their actions were causing spiritual and communal damage. This stark contrast serves as a warning to all believers about the potential consequences of disunity and improper conduct within the church.

First of all
This phrase indicates the beginning of a list or a sequence of issues that Paul is addressing. In the Greek, "πρῶτον μὲν" (prōton men) suggests a priority or a primary concern. Paul is setting the stage for a critical discussion, emphasizing the importance of addressing the issues within the church. This reflects the apostolic authority and pastoral care Paul has for the Corinthian church, highlighting the need for order and unity as foundational to the Christian community.

I hear
The Greek word "ἀκούω" (akouō) implies not just hearing but understanding and acknowledging the reports that have reached Paul. This suggests that Paul is not physically present but is deeply connected to the church through the reports he receives. It underscores the importance of communication within the early church and the role of apostolic oversight in maintaining doctrinal and communal integrity.

when you come together
The phrase "συνερχομένων ὑμῶν" (synerchomenōn hymōn) refers to the gathering of believers, which is central to the life of the early church. This coming together is not merely a social gathering but a sacred assembly for worship, teaching, and fellowship. It highlights the communal aspect of Christianity, where believers are called to gather in unity and purpose, reflecting the body of Christ.

as a church
The Greek term "ἐκκλησία" (ekklēsia) is used here, which originally referred to a gathering or assembly of people. In the Christian context, it denotes the body of believers called out from the world to serve God. This emphasizes the identity and mission of the church as a distinct community set apart for God's purposes, unified in faith and practice.

there are divisions among you
The word "σχίσματα" (schismata) is used for divisions, indicating splits or factions within the church. This is a serious issue as it threatens the unity and witness of the church. Historically, the Corinthian church struggled with various divisions, whether doctrinal, social, or based on leadership preferences. Paul’s concern here is to address these divisions, urging the church to seek unity in Christ.

and in part I believe it
Paul’s phrase "καὶ μέρος τι πιστεύω" (kai meros ti pisteuō) shows a cautious acceptance of the reports he has received. He acknowledges the possibility of exaggeration but trusts the credibility of the sources. This reflects a balanced approach to leadership, where Paul is neither dismissive nor gullible, but seeks to address issues with wisdom and discernment. It also highlights the importance of truth and integrity within the church community.

And indeed
The phrase "And indeed" serves as a strong affirmation, indicating that what follows is a necessary reality within the church. The Greek word used here, "δέ" (de), often functions as a conjunction that can be translated as "but" or "and," emphasizing a continuation or contrast. In this context, it underscores the inevitability of the situation Paul is addressing. Historically, the early church faced numerous challenges, and Paul acknowledges that certain issues are bound to arise as part of the Christian journey.

there must be
The phrase "there must be" is translated from the Greek word "δεῖ" (dei), which implies necessity or inevitability. This suggests that the presence of differences or factions is not merely accidental but serves a purpose within God's sovereign plan. From a theological perspective, this necessity can be seen as a means of testing and refining the faith of believers, much like the refining of gold through fire.

differences among you
The term "differences" comes from the Greek word "αἱρέσεις" (haireseis), which can also be translated as "factions" or "divisions." This word is the root of the English term "heresies," though in this context, it refers more broadly to divisions or schisms within the church. Historically, the Corinthian church was plagued by various divisions, whether over leadership, spiritual gifts, or socio-economic status. These differences were not merely superficial but revealed deeper issues within the community.

to show
The phrase "to show" is derived from the Greek word "φανεροί" (phaneroi), meaning to make manifest or reveal. This suggests that the divisions serve a revelatory purpose, bringing to light the true nature and character of individuals within the church. In a spiritual sense, trials and divisions can reveal the depth of one's faith and commitment to Christ.

which of you are approved
The word "approved" is translated from the Greek "δόκιμοι" (dokimoi), which refers to being tested and found genuine. In the ancient world, this term was often used in the context of testing metals for purity. Similarly, within the church, those who are "approved" are those who have been tested through trials and have demonstrated their faithfulness and integrity. This aligns with the broader biblical theme that God uses trials to purify and strengthen His people, as seen in passages like James 1:2-4 and 1 Peter 1:6-7.

Now then
This phrase serves as a transition, indicating a shift in Paul's discourse. In the Greek, "οὖν" (oun) is often used to draw a conclusion or to emphasize a point. Here, Paul is addressing the Corinthian church with a sense of urgency and correction. Historically, the Corinthian church was known for its divisions and issues, and Paul is moving to address a specific problem related to their gatherings.

when you come together
The Greek word for "come together" is "συνέρχομαι" (synerchomai), which implies a communal gathering. In the early church, believers met regularly for worship, teaching, and fellowship. This phrase underscores the importance of unity and community in the Christian faith. The early church's gatherings were not just social events but were meant to be sacred assemblies where believers could encourage one another and grow in their faith.

it is not
This phrase is a direct negation, emphasizing that what follows is contrary to what should be happening. Paul is making a clear distinction between the intended purpose of their gathering and what is actually occurring. The use of "οὐκ" (ouk) in Greek is a strong negation, indicating that the Corinthians' actions are fundamentally flawed.

the Lord’s Supper
The term "Lord’s Supper" refers to the Christian practice of communion, instituted by Jesus during the Last Supper. The Greek term "Κυριακὸν δεῖπνον" (Kyriakon deipnon) highlights the sacredness of this meal, as it belongs to the Lord. Historically, the Lord’s Supper was a central part of early Christian worship, symbolizing the new covenant in Christ's blood and the unity of believers. It was a time for reflection, thanksgiving, and remembrance of Christ's sacrifice.

you eat
The act of eating in this context is not merely a physical act but a spiritual one. The Greek word "ἐσθίω" (esthio) is used here, which can mean to consume or partake. In the context of the Lord’s Supper, eating is an act of participation in the body of Christ. However, Paul is pointing out that the Corinthians' manner of eating does not reflect the sacredness of the Lord’s Supper. Instead, their actions have turned it into something profane, lacking the reverence and unity that should characterize this holy meal.

For as you eat
This phrase sets the context for the communal meal, which in the early church often included the Lord's Supper. The Greek word for "eat" (ἐσθίω, esthió) implies a regular, habitual action. Historically, the early Christians gathered for agape feasts, which were meant to be a time of fellowship and unity. However, Paul is addressing a deviation from this ideal, where the act of eating has become self-centered rather than communal.

each of you goes ahead
The phrase "goes ahead" (προλαμβάνω, prolambanó) suggests a premature action, indicating that individuals were starting the meal without waiting for others. This behavior reflects a lack of consideration and respect for fellow believers. In the cultural context of Corinth, a city known for its social stratification, this action could exacerbate divisions within the church, contradicting the unity that the Lord's Supper symbolizes.

without sharing his meal
The absence of sharing (ἴδιον δεῖπνον, idion deipnon) highlights a selfish attitude. The term "meal" (δεῖπνον, deipnon) refers to the main meal of the day, which in the context of the early church, was meant to be a communal event. The failure to share contradicts the essence of Christian fellowship and the teachings of Christ, who emphasized love and selflessness.

While one remains hungry
This phrase underscores the inequality present during the gatherings. The Greek word for "hungry" (πεινάω, peinaó) indicates a lack of basic sustenance. In the socio-economic context of Corinth, this could reflect the disparity between the wealthy and the poor within the church. Paul's concern is that the church should be a place where such disparities are addressed, not ignored.

another gets drunk
The word "drunk" (μεθύω, methuó) implies excessive indulgence. This behavior is not only inappropriate for a sacred gathering but also highlights a disregard for the spiritual significance of the Lord's Supper. In the broader scriptural context, drunkenness is often associated with a lack of self-control and moral decay, which are contrary to the fruits of the Spirit.

Do you not have your own homes in which to eat and drink?
This phrase challenges the Corinthians' understanding of the Lord's Supper. The Greek word for "homes" (οἶκοι, oikoi) implies a private dwelling, a place of personal comfort and provision. Paul is emphasizing that the communal gathering of the church is not for satisfying physical hunger or thirst, which can be done at home. Historically, the early church met in homes, but the purpose was spiritual edification, not indulgence. This rebuke serves as a reminder that the Lord's Supper is a sacred act of worship, not a common meal.

Or do you despise the church of God
The term "despise" (καταφρονέω, kataphroneo) suggests a profound disrespect or disregard. The "church of God" (ἐκκλησία τοῦ Θεοῦ, ekklesia tou Theou) is not merely a gathering of people but a holy assembly set apart for God's purposes. By their actions, the Corinthians were showing contempt for the sacredness of the church. This phrase underscores the importance of reverence and unity within the body of Christ, as the church is the bride of Christ, deserving of honor and respect.

and humiliate those who have nothing?
The word "humiliate" (καταισχύνω, kataischyno) indicates causing shame or disgrace. In the socio-economic context of Corinth, there was a stark contrast between the wealthy and the poor. The early church was meant to be a place of equality and love, yet the actions of some were causing division and shame among the less fortunate. This phrase calls believers to reflect on the biblical principle of loving one's neighbor and ensuring that the church is a place of inclusion and care for all members, regardless of their social status.

What shall I say to you?
This rhetorical question reflects Paul's frustration and disappointment. It is a call for self-examination among the Corinthians. The apostle is urging them to consider their actions and the implications for the community. This phrase serves as a reminder that believers are accountable for their conduct and its impact on the church's witness to the world.

Shall I praise you for this?
The Greek word for "praise" (ἐπαινέω, epainéo) is used ironically here. Paul is highlighting the absurdity of expecting commendation for behavior that is contrary to the teachings of Christ. This phrase challenges the Corinthians to seek approval not from human standards but from God's standards, which are rooted in love, humility, and service.

I do not commend you!
The word "commend" (συνίστημι, sunistemi) means to approve or endorse. Paul's clear disapproval serves as a corrective measure, urging the Corinthians to realign their practices with the teachings of Christ. This final phrase is a call to repentance and transformation, encouraging believers to uphold the sanctity and unity of the church as a reflection of Christ's love and sacrifice.

For I received from the Lord
This phrase emphasizes the divine origin of Paul's teaching. The Greek word for "received" (παρέλαβον, parelabon) suggests a formal transmission of tradition, indicating that Paul is not sharing his own ideas but a revelation directly from Christ. This underscores the authority and authenticity of the message, as Paul positions himself as a faithful steward of divine truth. Historically, this reflects the early Christian practice of passing down teachings through apostolic tradition, ensuring the purity and consistency of the Gospel message.

what I also passed on to you
The phrase highlights the responsibility of the apostle to faithfully transmit the teachings he received. The Greek word for "passed on" (παρέδωκα, paredoka) is often used in the context of delivering a tradition or teaching. This reflects the early church's emphasis on the accurate transmission of doctrine, ensuring that the core tenets of the faith were preserved and taught consistently. It also speaks to the communal nature of the faith, where teachings are shared and lived out within the body of believers.

The Lord Jesus
This title affirms both the divinity and humanity of Christ. "Lord" (Κύριος, Kyrios) is a term of respect and authority, often used in the Septuagint to translate the divine name YHWH, thus affirming Jesus' divine status. "Jesus" (Ἰησοῦς, Iēsous) is His human name, emphasizing His incarnation and role as Savior. This duality is central to Christian theology, affirming that Jesus is both fully God and fully man, capable of bridging the gap between humanity and the divine.

on the night He was betrayed
This phrase situates the event in a specific historical and emotional context. The Greek word for "betrayed" (παρεδίδετο, paredideto) conveys a sense of treachery and abandonment, highlighting the gravity of Judas' actions. This moment is pivotal in the Passion narrative, marking the beginning of Jesus' journey to the cross. It serves as a reminder of the cost of redemption and the depth of Christ's love, as He willingly faced betrayal and suffering for the sake of humanity.

took bread
The act of taking bread is rich with symbolic meaning. In the Jewish Passover meal, bread (ἄρτον, arton) is a central element, representing sustenance and God's provision. Jesus' action of taking bread during the Last Supper signifies the establishment of a new covenant. It foreshadows His body, which will be broken for the salvation of many. This simple act becomes a profound symbol of Christ's sacrifice, inviting believers to partake in His life and mission through the Eucharist.

and when He had given thanks
The Greek word for "given thanks" is "εὐχαριστήσας" (eucharistēsas), from which the term "Eucharist" is derived. This act of giving thanks is deeply rooted in Jewish tradition, where blessings and thanksgivings are offered before meals. Jesus' act of giving thanks before breaking the bread signifies gratitude and acknowledgment of God's provision. It sets a precedent for believers to approach the Lord's Table with a heart of gratitude, recognizing the divine grace bestowed upon humanity through Christ's sacrifice.

He broke it
The breaking of the bread is symbolic and significant. In Jewish customs, breaking bread was a common practice during meals, but here it takes on a deeper meaning. The Greek word "ἔκλασεν" (eklasen) implies a deliberate action. This act foreshadows the physical breaking of Jesus' body on the cross. It is a visual representation of His impending suffering and sacrifice. For believers, it serves as a reminder of the cost of redemption and the physical reality of Christ's atonement.

and said, 'This is My body
The phrase "This is My body" has been the subject of theological reflection and debate throughout church history. The Greek word "σῶμά" (sōma) refers to the physical body. Jesus identifies the bread with His body, indicating a profound mystery of faith. This statement is foundational for the doctrine of the Real Presence in the Eucharist, where Christ is believed to be truly present. It calls believers to a deeper understanding of communion as a participation in the body of Christ, uniting them with Him and with each other.

which is for you
The phrase "which is for you" emphasizes the personal and communal aspect of Christ's sacrifice. The Greek "ὑπὲρ ὑμῶν" (hyper hymōn) translates to "on behalf of you" or "for your benefit." This highlights the substitutionary nature of Jesus' sacrifice, where He takes the place of sinners, bearing the punishment they deserve. It underscores the love and intentionality behind His actions, offering Himself willingly for the salvation of humanity. Believers are reminded of the personal nature of Christ's love and the communal call to live in response to His sacrifice.

do this in remembrance of Me
The command "do this in remembrance of Me" is central to Christian worship and the practice of communion. The Greek word "ἀνάμνησιν" (anamnēsin) means "remembrance" or "memorial." This is not a mere act of recalling past events but an active participation in the reality of Christ's sacrifice. It is a call to remember and proclaim the Lord's death until He comes, as stated later in 1 Corinthians 11:26. This remembrance is both a solemn reflection on the cost of sin and a joyful celebration of the victory achieved through Christ's resurrection. It invites believers to live in the light of the cross, continually transformed by the grace it represents.

In the same way, after supper
This phrase sets the scene for the institution of the Lord's Supper, a pivotal moment in Christian tradition. The Greek word for "supper" (δειπνέω, deipneō) refers to the main meal of the day, often a time of fellowship and sharing. Historically, the Last Supper was a Passover meal, rich in Jewish tradition and symbolism. This context underscores the continuity between the Old Covenant, represented by the Passover, and the New Covenant, which Jesus is about to establish.

He took the cup, saying
The act of taking the cup is significant in Jewish tradition, where the cup of wine is a central element of the Passover meal. The Greek word for "cup" (ποτήριον, potērion) symbolizes not just the physical cup but also the contents and what they represent. In the context of the Last Supper, the cup signifies the new covenant in Jesus' blood, a radical departure from the old sacrificial system. This act is a profound declaration of Jesus' role as the ultimate sacrificial Lamb.

This cup is the new covenant
The phrase "new covenant" (καινὴ διαθήκη, kainē diathēkē) is deeply rooted in the prophetic tradition of the Old Testament, particularly in Jeremiah 31:31-34, where God promises a new covenant with His people. This covenant is characterized by an internal transformation and a direct relationship with God, made possible through Jesus' sacrifice. The use of "new" emphasizes the transformative nature of this covenant, which fulfills and surpasses the old.

in My blood
The mention of "My blood" (αἷμα, haima) is a direct reference to the sacrificial system of the Old Testament, where blood was required for atonement (Leviticus 17:11). Jesus' blood, however, is unique and all-sufficient, marking the ultimate and final sacrifice for sin. This phrase highlights the depth of Jesus' sacrifice and the profound love and grace extended to humanity through His atoning death.

do this, as often as you drink it
The command "do this" (ποιεῖτε, poieite) is an imperative, calling believers to actively participate in the remembrance of Jesus' sacrifice. The phrase "as often as you drink it" suggests regular observance, emphasizing the importance of continually remembering and proclaiming the Lord's death. This practice is not just a ritual but a means of grace, a way to internalize the reality of the new covenant.

in remembrance of Me
The word "remembrance" (ἀνάμνησις, anamnēsis) is more than a mere recollection; it is a profound, active remembering that brings the past into the present. In the context of the Lord's Supper, it is a call to remember Jesus' life, death, and resurrection, and to live in the light of His sacrifice. This remembrance is central to Christian worship and identity, serving as a continual reminder of the hope and redemption found in Christ.

For whenever you eat this bread
The phrase "for whenever" indicates a repeated action, suggesting that the practice of communion is not a one-time event but a continual observance. The Greek word "ὁσάκις" (hosakis) implies a regularity and frequency, emphasizing the importance of this ritual in the life of the believer. "This bread" refers specifically to the bread used in the Lord's Supper, symbolizing the body of Christ. Historically, bread was a staple in the ancient diet, and its use here signifies sustenance and life, drawing believers into a deeper understanding of Christ as the Bread of Life (John 6:35).

and drink this cup
The "cup" in this context is a reference to the cup of wine used during the Lord's Supper, symbolizing the blood of Christ shed for the remission of sins. The Greek word "ποτήριον" (potērion) is used, which can also mean a vessel or a means of sharing in something. This highlights the communal aspect of the Lord's Supper, where believers partake together, sharing in the sacrifice of Christ. The cup is a powerful symbol of the New Covenant, as Jesus Himself declared during the Last Supper (Luke 22:20).

you proclaim the Lord’s death
The act of eating the bread and drinking the cup is a proclamation, a public declaration of faith in the sacrificial death of Jesus Christ. The Greek word "καταγγέλλετε" (katangellō) means to announce or declare openly. This proclamation is not just a remembrance but an active declaration of the core of the Gospel message: Christ's atoning death. Historically, this public declaration was a bold statement in a world where Christians were often persecuted for their faith.

until He comes
This phrase introduces an eschatological element, pointing to the future return of Christ. The Greek word "ἄχρι" (achri) means "until," indicating that this practice is to continue until a specific event occurs—Christ's second coming. This forward-looking aspect of the Lord's Supper serves as a reminder of the hope and anticipation of Christ's return, encouraging believers to live in a state of readiness and expectation. The historical context of the early church, which lived with the imminent expectation of Christ's return, adds depth to this phrase, as it calls believers to remain faithful and vigilant.

Therefore
This word serves as a bridge, connecting the preceding discussion about the Lord's Supper with the consequences of partaking in it improperly. In Greek, "ὥστε" (hōste) implies a conclusion or result, urging the reader to consider the gravity of the situation. It emphasizes the importance of understanding the sacredness of the Eucharist and the need for self-examination.

whoever eats the bread
The phrase "ὃς ἂν ἐσθίῃ τὸν ἄρτον" (hos an esthiē ton arton) highlights the universality of the warning. "Whoever" indicates that no one is exempt from this admonition. The "bread" refers to the element of the Lord's Supper, symbolizing Christ's body. Historically, bread was a staple in the ancient diet, and its use in the Eucharist signifies sustenance and unity with Christ.

or drinks the cup of the Lord
"ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου" (ē pinē to potērion tou Kyriou) continues the thought with the second element of the Eucharist, the cup, representing Christ's blood. The "cup of the Lord" is a profound symbol of the new covenant, echoing Jesus' words at the Last Supper. The act of drinking signifies participation in the life and sacrifice of Christ.

in an unworthy manner
The Greek phrase "ἀναξίως" (anaxiōs) conveys the idea of irreverence or disrespect. This warning is not about personal worthiness, as all are unworthy apart from Christ, but about the attitude and approach to the sacrament. Historically, the early church faced issues of division and irreverence during communal meals, which Paul addresses here.

will be guilty of sinning against the body and blood of the Lord
The phrase "ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου" (enochos estai tou sōmatos kai tou haimatos tou Kyriou) is a solemn warning. "Guilty" implies accountability and the seriousness of the offense. To sin against the "body and blood of the Lord" is to disrespect the sacrifice of Christ, which the elements represent. This underscores the sacredness of the Eucharist and the need for reverence and self-examination before partaking.

Each one
This phrase emphasizes the individual responsibility of every believer. In the Greek, "hekastos" underscores the personal nature of the command. The Apostle Paul is addressing the Corinthian church, a diverse body of believers, and insists that self-examination is not just for the leaders or the spiritually mature, but for every single member. This reflects the biblical principle that faith is personal and each believer is accountable to God for their own spiritual state.

must examine
The Greek word "dokimazetō" is used here, which means to test, prove, or scrutinize. This is not a casual or superficial glance at one's life, but a deep, introspective evaluation. Historically, the Corinthian church struggled with divisions and moral issues, making this call to examination particularly poignant. Paul is urging believers to look inward, to assess their relationship with Christ and their conduct, ensuring they approach the Lord's Table with reverence and sincerity.

himself
The reflexive pronoun "heauton" indicates that this examination is self-directed. It is not the role of the church or other believers to judge one's worthiness to partake in communion; rather, it is a personal duty. This aligns with the broader scriptural teaching that each person must work out their own salvation with fear and trembling (Philippians 2:12), highlighting the personal nature of faith and repentance.

before he eats
The phrase "pro tou esthiein" suggests a preparatory action. Before participating in the sacred act of communion, believers are to ensure their hearts and minds are aligned with the holiness of the sacrament. This preparation is akin to the Old Testament practices where priests would purify themselves before entering the Holy of Holies. It underscores the sacredness of the Lord's Supper and the need for spiritual readiness.

of the bread
The bread symbolizes the body of Christ, broken for humanity. In the context of the Last Supper, Jesus broke the bread and shared it with His disciples, instituting a new covenant. The historical and scriptural significance of bread as a staple of life further enriches its symbolism as the sustenance provided by Christ's sacrifice. Believers are reminded of the physical and spiritual nourishment that comes from Christ alone.

and drinks of the cup
The cup represents the new covenant in Christ's blood, shed for the forgiveness of sins. In Jewish tradition, sharing a cup was a sign of fellowship and covenant. By drinking from the cup, believers participate in the new covenant, acknowledging the sacrifice of Jesus and the grace extended to them. This act is a profound reminder of the unity and community found in the body of Christ, transcending cultural and social barriers.

For anyone who eats and drinks
This phrase introduces the universal application of the instruction. The Greek word for "anyone" (ὁ) emphasizes that this warning is not limited to a specific group but applies to all believers. The act of eating and drinking here refers to the participation in the Lord's Supper, a sacred Christian ordinance. Historically, the early church gathered for communal meals, which included the Eucharist, a practice rooted in Jesus' Last Supper with His disciples. This communal act was meant to be a time of unity and reflection on Christ's sacrifice.

without recognizing the body
The phrase "without recognizing" (μὴ διακρίνων) implies a failure to discern or understand the significance of the Lord's body. The Greek root suggests a lack of judgment or discernment. In the context of the Corinthian church, this failure was evident in the divisions and selfishness that marred their gatherings. The "body" here can be interpreted in two ways: the physical body of Christ, sacrificed for humanity, and the metaphorical body of Christ, which is the church. Both interpretations highlight the need for reverence and unity among believers.

eats and drinks judgment on himself
The consequence of failing to recognize the body is severe: eating and drinking "judgment" (κρίμα) upon oneself. The Greek term for judgment indicates a divine evaluation or decision. This is not eternal condemnation but a temporal discipline meant to correct and restore. Historically, the early church understood this as a serious warning, as evidenced by the illnesses and even deaths among the Corinthians (1 Corinthians 11:30). This serves as a sobering reminder of the holiness of the Lord's Supper and the need for self-examination and repentance before partaking.

That is why
This phrase serves as a direct link to the preceding verses, where Paul addresses the improper conduct of the Corinthians during the Lord's Supper. The Greek word "διὰ τοῦτο" (dia touto) indicates causation, emphasizing that the consequences described are a direct result of their actions. In a broader scriptural context, this highlights the principle of divine discipline, where God allows consequences to follow disobedience to bring about repentance and correction.

many among you
The term "many" (πολλοὶ, polloi) suggests that this was not an isolated issue but a widespread problem within the Corinthian church. Historically, the early church was a diverse community, and the Corinthian church, in particular, was known for its issues with division and immorality. This phrase underscores the communal nature of the church and the collective responsibility of its members to uphold the sanctity of their gatherings.

are weak and sick
The words "weak" (ἀσθενεῖς, astheneis) and "sick" (ἄρρωστοι, arrostoi) describe physical ailments that have befallen the Corinthians. In the biblical context, physical weakness and sickness can be seen as manifestations of spiritual issues. Theologically, this reflects the belief that spiritual health is interconnected with physical well-being, and that sin can have tangible effects on one's life. This serves as a sobering reminder of the seriousness with which God views the purity and reverence of worship.

and a number of you
The phrase "a number of you" (ἱκανοὶ, hikanoi) indicates that the consequences were not limited to a few individuals but affected a significant portion of the community. This highlights the pervasive nature of the issue and the need for collective introspection and repentance. It also serves as a warning to the church today about the potential widespread impact of sin within a congregation.

have fallen asleep
The term "fallen asleep" (κοιμῶνται, koimōntai) is a euphemism for death, commonly used in the New Testament. This metaphor reflects the Christian hope in the resurrection, as sleep implies an eventual awakening. In the context of this verse, it serves as a stark reminder of the ultimate consequence of sin and the seriousness with which God views the holiness of His people. It also offers a glimmer of hope, as those who have "fallen asleep" in Christ will be raised again, underscoring the redemptive power of the Gospel.

Now if we judged ourselves properly
The phrase "judged ourselves" comes from the Greek word "diakrinō," which means to distinguish or to discern. In the context of 1 Corinthians 11, Paul is addressing the Corinthian church's conduct during the Lord's Supper. The call to "judge ourselves" is an invitation to self-examination, a practice deeply rooted in the Christian tradition. It involves a sincere and honest assessment of one's actions and motives in light of God's standards. Historically, self-examination has been a vital part of Christian spiritual disciplines, encouraging believers to reflect on their lives and align themselves with Christ's teachings. The word "properly" suggests a thorough and accurate evaluation, not a superficial or biased one. This self-judgment is not meant to lead to self-condemnation but to repentance and spiritual growth.

we would not come under judgment
The term "come under judgment" refers to the divine judgment that God administers. The Greek word "krinō" is used here, which means to judge or to decide. In the broader scriptural context, God's judgment is both corrective and protective, aimed at bringing His people back to righteousness. The historical context of the Corinthian church shows that their failure to judge themselves led to God's disciplinary actions, as some were weak and sick, and some had even died (1 Corinthians 11:30). This serves as a sobering reminder of the seriousness with which God views the purity and unity of His church. The promise here is that if believers engage in self-examination and correction, they can avoid the harsher judgment that comes from God. This reflects God's desire for His people to live in holiness and harmony, emphasizing His grace and mercy in providing a way to avoid judgment through self-correction.

But when we are judged by the Lord
The phrase "judged by the Lord" indicates a divine evaluation or assessment. The Greek word for "judged" here is "κρινόμεθα" (krinometha), which implies a process of discernment or examination. In the context of 1 Corinthians, Paul is addressing the Corinthian church's behavior during the Lord's Supper. The judgment by the Lord is not merely punitive but corrective, aiming to bring believers back into alignment with His will. Historically, this reflects the early church's understanding of God's active role in guiding and correcting His people, emphasizing His sovereignty and justice.

we are being disciplined
The term "disciplined" comes from the Greek "παιδευόμεθα" (paideuometha), which is related to the concept of child-rearing or education. This discipline is not meant to be harsh or punitive but is akin to a loving father's correction of his children. It is a formative process intended to cultivate spiritual maturity and holiness. In the broader scriptural context, Hebrews 12:6 echoes this sentiment, stating, "For the Lord disciplines the one He loves." This discipline is a sign of God's love and commitment to our growth.

so that we will not be condemned
The phrase "so that we will not be condemned" highlights the purpose of divine discipline. The Greek word for "condemned" is "κατακριθῶμεν" (katakrithōmen), which means to be judged worthy of punishment. This is a legal term, suggesting a final verdict. The discipline from the Lord serves as a preventive measure, steering believers away from the path that leads to eternal separation from God. It underscores the hope and assurance that God's corrective actions are designed to secure our salvation, not to lead us to destruction.

with the world
The term "with the world" refers to those who are outside the covenant community of believers, those who have not accepted Christ's redemptive work. In the biblical narrative, "the world" often symbolizes systems and values opposed to God's kingdom. By contrasting believers with "the world," Paul emphasizes the distinct identity and destiny of those in Christ. This distinction serves as a reminder of the transformative power of the Gospel, which calls believers to live in a manner that reflects their heavenly citizenship, separate from worldly condemnation.

So, my brothers
The phrase "my brothers" is a term of endearment and unity, emphasizing the familial bond among believers. The Greek word "ἀδελφοί" (adelphoi) is often used by Paul to address both men and women in the congregation, highlighting the spiritual kinship that transcends biological ties. This familial language underscores the importance of community and mutual respect within the body of Christ. Historically, the early church viewed itself as a family, bound together by faith in Christ, which was a radical departure from the individualistic and hierarchical structures of the surrounding Greco-Roman society.

when you come together
The act of coming together is central to the Christian faith, reflecting the communal nature of worship and fellowship. The Greek word "συνέρχεσθε" (synerchesthe) implies a gathering with purpose, often for worship or communal meals. In the early church, these gatherings were not just social events but sacred assemblies where believers shared in the Lord's Supper, worshiped, and encouraged one another. This phrase reminds us of the importance of unity and the collective experience of faith, which is a testament to the body of Christ functioning as one.

to eat
Eating together in the early church was more than just a physical act; it was a spiritual practice that symbolized unity and equality among believers. The shared meal, often referred to as the "agape feast" or "love feast," was a time for fellowship and remembrance of Christ's sacrifice. In the context of 1 Corinthians, Paul addresses issues of division and inequality during these meals, urging the church to reflect the selfless love of Christ. The act of eating together is a reminder of the provision and sustenance that God provides, both physically and spiritually.

wait for one another
The instruction to "wait for one another" is a call to patience, consideration, and mutual respect. The Greek word "ἐκδέχεσθε" (ekdechesthe) suggests an active anticipation and regard for others. In the Corinthian church, there were issues of some members eating before others, leading to division and inequality. Paul's exhortation is a reminder that the Lord's Supper is a communal act that requires unity and equality. This phrase challenges believers to prioritize the needs of others, reflecting the humility and love of Christ. It serves as a timeless reminder that in the body of Christ, no one is to be left behind or marginalized.

If anyone is hungry
This phrase addresses the practical needs of the early Christian community. The Greek word for "hungry" is "peinaō," which implies a physical need for food. In the context of the early church, communal meals were common, but Paul emphasizes that the Lord's Supper should not be treated as a regular meal. Historically, the early church often gathered in homes, and these gatherings were meant to be spiritual rather than social events. Paul is urging believers to satisfy their physical hunger at home to maintain the sanctity of the communal gathering.

let him eat at home
The directive to "eat at home" underscores the separation between ordinary meals and the sacred observance of the Lord's Supper. The Greek word "oikos" for "home" suggests a private, familial setting. This instruction reflects the need for reverence and order within the church. By eating at home, believers can focus on the spiritual significance of their gathering without the distraction of physical hunger. This separation also helps prevent any socio-economic disparities from affecting the unity of the church body.

so that your gatherings may not result in judgment
The term "gatherings" refers to the assembly of believers, known in Greek as "synaxis." Paul warns that improper conduct during these gatherings can lead to "judgment," or "krima" in Greek, which implies divine disapproval or discipline. This highlights the seriousness with which God views the unity and purity of the church. Historically, the early church faced challenges in maintaining order and reverence during communal worship, and Paul’s admonition serves as a corrective measure to prevent spiritual consequences.

And when I come
Paul's mention of his coming indicates his role as an apostolic authority. The Greek word "erchomai" for "come" suggests an impending visit, which would have been a source of encouragement and accountability for the Corinthian church. This phrase reflects the personal relationship Paul had with the churches he founded and his ongoing commitment to their spiritual well-being. His presence would provide further guidance and clarification on issues within the church.

I will give further instructions
The promise of "further instructions" implies that Paul has more to teach and correct. The Greek word "diatassō" for "instructions" conveys the idea of setting things in order. This reflects the dynamic and evolving nature of early church practices, which required ongoing apostolic guidance. Paul's willingness to provide additional teaching underscores the importance of continual learning and adaptation in the Christian life. It also highlights the role of church leaders in guiding their congregations toward greater spiritual maturity and understanding.