返回Chapter 11
Chapter 11
Chapter Eleven
1 Cor. 11:1. Be imitators of me, as I am of Christ.
Do not take the words "as I imitate Christ" as an expression of pride; they are said with the purpose of more strongly urging toward imitation. For if, he says, I imitated Christ, who did not spare His own life so that you might live, can you not all the more imitate me? For I am not as much better than you as He is better than me: He incomparably surpasses all.
1 Cor. 11:2. I praise you, brethren, that you remember all my things.
Having finished the discourse on the eating of food offered to idols, a grave sin, he now corrects a somewhat lighter sin. For it is his custom to insert less important matters between grave sins. What then was this? It was that women both prayed and prophesied (for at that time women also prophesied) with uncovered heads, while men, even during prophecy, covered their heads, as those who occupied themselves with philosophy (φιλοσοφία). This was a Greek custom. The Apostle had already remarked on this, perhaps during his stay among them; but some of them obeyed, while others did not. Of the obedient ones he says: I praise you, that you remember my teachings. Although he had in mind only the one thing, that men should not cover their heads, nevertheless he says: "you remember all my teachings." For it is his constant custom to prudently praise those whom praise could encourage toward greater perfection.
1 Cor. 11:2. And keep the traditions, just as I delivered them to you.
From this it is evident that both Paul and the other apostles taught much even without writing.
1 Cor. 11:3. But I would have you know, that the head of every man is Christ.
Based on the flow of the speech, he apparently continues the conversation with those whom he praises for keeping what he had taught them; but in reality he is correcting the disobedient. When you hear that Christ is the head of every man, understand: of every faithful man. For we, the believers, are His body, and not the pagans, which is why Christ is not their head.
1 Cor. 11:3. The head of the wife is the husband, and the head of Christ is God.
A husband is the head of the wife because he has authority over her. God is the head of Christ because He is His cause, as Father of the Son. What is said about the head should not be understood in the same sense with regard to Christ. Christ is our head both because He is our Creator and because we are His body, while the Father is the head of Christ as His cause. But if you understand the Father being called the head of Christ also according to His humanity, in the same sense in which Christ Himself is called our head, there will be nothing impious in this. For the Father is also called the God of Christ according to His humanity (John 20:17). Since He willed to become like us and called Himself both our brother and our head, there is nothing strange if He also accepts names of humility, and has His Father by Divinity as His head according to humanity, as His King and His God.
1 Cor. 11:4. Every man who prays or prophesies with his head covered dishonors his head.
He forbids the man to have a covered head not always, but only during prayer and prophecy. He also did not simply say: with a covered head, but: having upon the head (κατά κεφαλής ἔχων), in order to abolish the covering of the head not only with clothing, but also with hair. For he who has grown out his hair also has upon his head, namely, this hair. Why then does he dishonor his head? Because he has been appointed as ruler and authority, yet he makes himself a subordinate. For the covering of the head signifies the imposition of authority upon the head; the veil on the head takes the place of a ruler and serves as a sign of subjection. Or thus: he disgraces his head — Christ — by degrading himself and losing his freedom. For just as a puny body disgraces the head, so too he who was created by God as free and self-governing, yet degrades himself as a subordinate, disgraces Christ, who is his head, as of a body. It is worthy of investigation why the apostle presents this as a sin. To the man and the woman, to one as a sign of authority and to the other of subjection, much else has been given, and among other things, that the one should have an uncovered head and the other a covered one. How then is it not a sin to transgress the boundaries of nature, for the man to adorn himself with hair and for the woman not to cover herself? He uproots this practice as a sign of willfulness, which is exceedingly destructive in church affairs. For heresies too come from this — from the fact that each person oversteps the boundaries of what has been established.
1 Cor. 11:5. And every woman who prays or prophesies with her head uncovered dishonors her head, for it is the same as if she were shaven.
There were, as I said, women too with the gift of prophecy, for example, the daughters of Philip (Acts 21:9) and many others. How then does she disgrace her head? By declaring the head to be some kind of outcast, having renounced the authority entrusted to her by God. Know also that he forbids the man to be covered, as stated, during the time of prayer and prophecy, but he forbids the woman to be uncovered not only during that time, but at all times. For this is what he means when he says: "for it is one and the same thing as if she were shaven." Just as being shaven is always shameful for her, so too being uncovered is always shameful. Hair serves in place of a covering. Therefore, she who removes her covering is like one who has removed her hair.
1 Cor. 11:6. For if a wife does not want to cover herself, then let her also be shorn; but if it is shameful for a wife to be shorn or shaved, let her cover herself.
He continues to prove that being uncovered is the same as being shorn; and as the latter is shameful, so too is the former. By all this he expresses that it is always shameful for a woman to be uncovered.
1 Cor. 11:7. Therefore, a man ought not to cover his head, because he is the image and glory of God.
The first reason he put forward was that the man has Christ as his head, and therefore should not be covered. Now he presents another reason as well, that he is "the glory of God," that is, God's representative and His image. Therefore the representative of the authority of the King of all must appear before Him with the signs of this authority, that is, with an uncovered head. For it serves as a sign that the man is not subject to anyone on earth, but himself rules over all, as the image of God.
1 Cor. 11:7. But the wife is the glory of the husband.
That is, she is subject to her husband. Therefore she ought to appear with a sign of subjection, and such a sign is — to have her head covered.
1 Cor. 11:8-9. For the man is not from the woman, but the woman from the man; and the man was not created for the woman, but the woman for the man.
He sets forth the reasons why the husband has preeminence over the wife, namely: the wife was created from his rib, and he was not created for her, but she for him. For it is said: "Let us make him a helper" (Gen. 2:18). How then should the husband cover himself, when he has been so honored by God? In that case he would seize for himself a woman's garment, and would do the same as if, having received a diadem, he cast it from his head and put on the clothing of a slave.
1 Cor. 11:10. Therefore the wife ought to have on her head a sign of the authority over her, because of the Angels.
For this reason, he says, the wife ought to have a sign of her subordination, that is, if nothing else, then a covering on her head, out of reverence before the angels, so as not to appear shameless even before them. For just as by covering her head and lowering her eyes downward a wife demonstrates her respectfulness and faithfulness to her subordinate position, so by an uncovered head she displays shamelessness, from which even the angels who attend the faithful turn away. Clement, however, the author of the book "Stromateis," understood by angels quite subtly the righteous men of the Church. A wife, he says, ought to be covered, so as not to tempt them into fornication.
1 Cor. 11:11. Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord.
However, he says this because he gave more preeminence to the husband, having proved that the wife is from him, and for him, and under his authority. Lest he exalt husbands beyond what is proper, and humiliate wives, he says that in the original creation the wife was indeed made from the husband, but now the husband also is not born without the wife. Nevertheless, "in the Lord," that is, God does all things, and gives life to the seed and strengthens the womb.
1 Cor. 11:12. For as the wife is from the husband (εκ του ανδρός), so also the husband is through the wife (δια γυναικός).
The wife, he says, is from the husband. For until now the husband retains that distinction, that the wife is from him. And "the husband through the wife," that is, the wife serves in the bearing of a person, but the greater action lies in the seed. Therefore, of the husband it cannot be said in full strictness that he is "from" the wife, but "from" his father "through" the wife, as one who served in the bearing. But concerning the Lord, Paul did not speak thus, but: "born of (ἐκ) a woman" (Gal. 4:4). He was afraid to use the preposition διά, lest he give heretics occasion to say that the Lord passed through the Virgin as through a channel — or because no husband participated in His birth, but He was the fruit of the womb of Her alone.
1 Cor. 11:12. But all things are from God.
This perfection is not of the husband, but of God. If everything is accomplished by the power of God, and He Himself established the order of relations between husbands and wives, then do not argue, but obey.
1 Cor. 11:13. Judge for yourselves.
Again he sets them themselves as judges, so that he may fully confirm what he desires.
1 Cor. 11:13. Is it proper for a woman to pray to God with her head uncovered?
Here he hints at something Terrible, namely that the dishonor ascends all the way to God.
1 Cor. 11:14-15. Does not nature itself teach you that if a man grows long hair, it is a dishonor to him, but if a woman grows long hair, it is a glory to her, since her hair has been given to her in place of a covering?
How is it not a dishonor for a man to grow long hair, when through this he takes on the appearance of a woman and, being appointed for dominion, takes on the sign of subjection? But for a woman, growing long hair is an honor, because she preserves in this case her own rank, and the preservation of one's rank is an honor for everyone. Then why is it necessary to put on yet another covering, if the hair serves as a garment? In order to express her subjection not by nature alone, but also by free choice.
1 Cor. 11:16. But if anyone wants to argue, we have no such custom, nor do the churches of God.
Truly, to contradict in such matters is a thing of contentiousness, not of reflection and understanding. Since perhaps the Corinthians, wishing to philosophize, launched into arguments to prove the indifference of this matter, the apostle says that we have no such custom, that is, either to argue, or for a man to grow his hair long, or for a woman not to cover herself; "nor" the other "churches." Therefore you are opposing not us alone, but also the entire Church. This should show the listeners — to do nothing beyond the apostolic custom.
1 Cor. 11:17. But in giving this charge, I do not praise you.
As the first believers, having all things in common, ate at a common table, so in imitation of them, though imperfectly, on certain appointed days, perhaps feast days, in Corinth after partaking of the Mysteries a common meal was offered: the wealthy brought provisions, and the poor were invited and treated by them. But through division this wonderful, friendly, and love-of-wisdom custom was perverted and was not observed by all. To correct this, Paul writes; and since in rebuking the fault mentioned before this, he had many who were obedient, he said: "I praise you" (1 Cor. 11:2); but as in the present case the matter stood otherwise, he says: "in giving you this charge, I praise you not," that is, I do not praise you because I am again instructing you and urging upon you that which I intend to speak about. You ought by your own understanding neither to sin at all nor to compel exhortation.
1 Cor. 11:17. That you come together not for the better, but for the worse.
You ought to have been progressing toward the better and making your gatherings more generous, but you have diminished even the custom that had already prevailed, and although you come together in one church, it is not in order to eat together. This is what is very bad, that is, that you have changed for the worse.
1 Cor. 11:18. For first of all, I hear that when you come together in the church, there are divisions among you.
Not immediately does he begin speaking about the meals, but first reproaches them for the fact that there are divisions among them. For indeed, it was precisely because there were divisions among them that each one ate separately.
1 Cor. 11:18. Which I partly believe.
So that they would not say that those who slander us are lying, he said neither "I believe," lest he make them more shameless, nor "I do not believe," lest he appear a groundless accuser, but: I partly believe. And indeed it is likely that not all violated this custom, but a "part," that is, some.
1 Cor. 11:19. For there must also be divisions among you.
He speaks not of disagreements in dogmas, but of such divisions as, for example, regarding meals. What then does "there must be" mean? That, since you are human, it is possible and inevitable that not everyone walks rightly. For this reason I also believe it. Likewise the Lord also said, "offenses must come" (Matt. 18:7), that is, since there are evil people in the world, there will be and there will come offenses.
1 Cor. 11:19. That (ἵνα) the approved among you might be made manifest.
The word "that" here signifies not the cause, but the consequence of the matter, as is evident from many passages. For when the proud do not receive others at their table, then the "approved" are revealed, that is, the poor, because they endure contempt, whereas before this their endurance was not visible. Or he calls "approved" those who still preserve the custom regarding the table; for not all violated it. Thus, when the violators prove to be unapproved, the keepers prove to be approved.
1 Cor. 11:20. Furthermore, you come together in such a way that it does not mean to eat the Lord's Supper.
The gathering serves as a sign of love and communion: yet in practice this does not happen. He calls it the Lord's Supper, referring to the common table as an imitation of that Last Supper which the Lord shared with His disciples. For this reason he also called the meal a supper. So take note, he says, of what you are depriving yourselves; you are depriving yourselves of the imitation of the table of your Master.
1 Cor. 11:21. Each one hastens to eat his own food before the others.
You have turned this Lord's Supper into your own private one. For as long as it was common, it was also called the Lord's Supper; for the Master's goods are common to all servants. But since each one hastens to eat his own supper, not waiting for the poor, but eating by himself, you have dishonored your supper, having made it private instead of the Lord's.
1 Cor. 11:21. So that one goes hungry, while another gets drunk.
The poor man goes hungry, while the rich man gets drunk. Thus, there are two vices: one — you despise the poor, the other — you yourselves get drunk, consuming by yourselves what you ought to have offered to the poor as well. He said expressively: "gets drunk."
1 Cor. 11:22. Do you not have houses in which to eat and drink?
If you do not intend to eat all together, then why do you not eat at home?
1 Cor. 11:22. Or do you despise the church of God?
For when you turn the Lord's Supper into a private one, eating by yourself, you show contempt both for the church and for the place.
1 Cor. 11:22. And put to shame those who have nothing?
The poor are troubled not so much by the fact that you do not feed them, as by the fact that you put them to shame, exposing their poverty, while you yourselves recline grandly and drink to excess.
1 Cor. 11:22. What shall I say to you? Shall I praise you for this? I will not praise you.
Having rebuked them for their error, he softens his speech. He could have said that this is worthy of a thousand deaths; but what does he say? "Shall I praise you? In this I will not praise you." He does this in order to make them more condescending toward the poor. For if he had extended his strong rebuke to the end, they would have hardened themselves against the needy, since the apostle reproaches them on their account.
1 Cor. 11:23. For I received from the Lord Himself that which I also delivered to you.
Why does he mention the mysteries and that supper? Very fittingly, in order to convince that your Master deemed all worthy of one and the same table, yet you reject and despise one of your own kind. How does he say that he received from the Lord, when he was not at that time with the Lord, but was a persecutor? So that you may know that even now at the mystical table it is the Lord Himself who imparts the mysteries, just as He did then.
1 Cor. 11:23-24. That the Lord Jesus, on the night in which He was betrayed, took bread and, having given thanks, broke it and said: take, eat, this is My Body, which is broken for you.
Remember, he says, that He delivered this sacrament to you last of all, moreover on the night in which He was handed over to slaughter, and He did not exclude His betrayer from the table, yet you despise your brother. You were taught to give thanks, for He too gave thanks, to give us a model, yet you do things unworthy of thanksgiving, for you dishonor the Church, and while another goes hungry, you drink to excess. He said to all in common: "Take, eat," and moreover His own Body, which He broke equally for all, delivering it to death, yet you hasten to eat, you do not offer the common bread to distribute to many, but keep it for yourself.
1 Cor. 11:24. Do this in remembrance of Me.
What are you saying? If you were holding a memorial for a son or a father, your conscience would torment you if you did not fulfill what is customary and did not invite the poor, yet when holding a memorial for the Master, you do not even share the meal at all.
1 Cor. 11:25. Likewise also the cup after supper, and said: this cup is the new testament in My Blood.
And in the Old Testament there were cups into which, after the sacrifice, the blood of irrational animals was poured (Exod. 24:6–8), and it was received with a goblet and a cup. Therefore, in place of the blood of irrational animals, which sealed the Old Testament, I now offer My Blood, sealing with it the New Testament. Therefore, do not be troubled when you hear of blood. For if in the Old Testament you received the blood of irrational animals, how much more ought you now to receive the Divine Blood?
1 Cor. 11:25. Do this, whenever you drink, in remembrance of Me.
And through the cup, he says, you perform a remembrance of the Master's death. How then do you alone drink and get drunk, when this fearful cup was given equally for all?
1 Cor. 11:26. For as often as you eat this bread and drink this cup, you proclaim the Lord's death until He comes.
You, he says, must be in such a disposition as if you were receiving the sacrifice from Christ Himself, on that very evening and reclining in that very place. For this supper is that very same one, and we "proclaim," that is, we remember, that very same "death," until the second coming.
1 Cor. 11:27. Therefore, whoever eats this bread or drinks the cup of the Lord unworthily, will be guilty against the Body and Blood of the Lord.
He hints that they themselves partake unworthily, because they despise the poor. In what way, then, is one who partakes unworthily guilty? In that he too has shed the blood. For just as those who then pierced did not pierce in order to drink, but in order to shed, so too the one who drinks unworthily, and therefore receives no benefit from it, has shed the blood in vain. The Jews tore the tunic of the King, but whoever partakes unworthily has cast it into the mud, that is, into his own soul. Is not the dishonor equal? Therefore he is guilty in equal measure.
1 Cor. 11:28. Let a man examine himself, and so let him eat of this bread and drink of this cup.
When Paul necessarily includes one proposition within another, he usually investigates the latter as well. So it is now. The preceding discussion was about meals. But since he began speaking about the Mysteries, he occupies himself with this as the most essential matter, and points to the highest good in approaching with a clean conscience, and says: I do not set another as judge over you, but you yourself. Therefore, justify yourself before your own conscience, and thus approach — not when there are feast days, but when you find yourself pure and worthy.
1 Cor. 11:29. For he who eats and drinks unworthily, eats and drinks judgment to himself.
Not because of the nature of the Mysteries (for they are life-giving), but because of the unworthiness of the one who approaches, just as looking at the sun is harmful to diseased eyes.
1 Cor. 11:29. Not discerning the Lord's Body.
That is, without examining or thinking about the greatness of what is set before us. For if we were aware of what is set before us at a given time, we would not need another awakening: this alone would have awakened us to be vigilant.
1 Cor. 11:30. For this cause many are weak and sickly among you, and many sleep.
Take the proof of what has been said from what happens among you. For it is because many partake unworthily that cases of untimely death and prolonged illnesses occur. But do those who reach the deepest old age without experiencing illness no longer sin? They do sin. But for those who approach unworthily, not only these present punishments await, but even more severe ones in the other life. And we would not be punished even here if we did not sin, as he continues.
1 Cor. 11:31. For if we judged ourselves, we would not be judged.
He did not say: if we punished ourselves, but only: if we judged and condemned ourselves, then even here we would not be judged by God, and we would avoid punishments both here and there.
1 Cor. 11:32. But being judged, we are chastened by the Lord, so that we may not be condemned with the world.
Since, he says, we do not perform such an easy and simple task, that is, self-condemnation, God does not deal with us so mercilessly either, but punishes us here in order to show mercy there. "We are chastened" (παιδευόμεθα), he says, here: we are not subjected to punishments, but receive fatherly admonitions, so that there we may not be condemned "with the world," that is, with unbelievers. For believers, being under the protection of God, receive retribution for their sins here.
1 Cor. 11:33. Therefore, my brethren, when you come together to eat, wait for one another.
Again he returned to the word about the poor, after having mentioned punishments and death. And he did not say: share with one another, but: wait, – in order to show that what is brought there is common, and one must await the common assembly.
1 Cor. 11:34. But if anyone is hungry, let him eat at home.
A shaming word. For he speaks with them as with children who are irritable from hunger, and condemns their gluttony. Therefore, leading them out of the church, he sends them home, and there shames them considerably.
1 Cor. 11:34. So that you may not come together for condemnation.
That is, to their own harm and condemnation. Assemblies are appointed so that those who gather in love may be mutually beneficial to one another, but if this is not the case, then it is better to stay at home. He says this not so that they would stay at home, but in order to more strongly draw them to assemblies in the proper manner.
1 Cor. 11:34. The rest I will set in order when I come.
He speaks either about some other faults that existed among them and required resolution, or about the fact that some would likely defend themselves against what was said. But for now, what I have said must be observed. If anyone has something else to say, let him wait for my arrival. He frightens them with his arrival so that they may humble themselves and correct themselves, if they have anything amiss.
1 Cor. 11:1. Be imitators of me, as I am of Christ.
Do not take the words "as I imitate Christ" as an expression of pride; they are said with the purpose of more strongly urging toward imitation. For if, he says, I imitated Christ, who did not spare His own life so that you might live, can you not all the more imitate me? For I am not as much better than you as He is better than me: He incomparably surpasses all.
1 Cor. 11:2. I praise you, brethren, that you remember all my things.
Having finished the discourse on the eating of food offered to idols, a grave sin, he now corrects a somewhat lighter sin. For it is his custom to insert less important matters between grave sins. What then was this? It was that women both prayed and prophesied (for at that time women also prophesied) with uncovered heads, while men, even during prophecy, covered their heads, as those who occupied themselves with philosophy (φιλοσοφία). This was a Greek custom. The Apostle had already remarked on this, perhaps during his stay among them; but some of them obeyed, while others did not. Of the obedient ones he says: I praise you, that you remember my teachings. Although he had in mind only the one thing, that men should not cover their heads, nevertheless he says: "you remember all my teachings." For it is his constant custom to prudently praise those whom praise could encourage toward greater perfection.
1 Cor. 11:2. And keep the traditions, just as I delivered them to you.
From this it is evident that both Paul and the other apostles taught much even without writing.
1 Cor. 11:3. But I would have you know, that the head of every man is Christ.
Based on the flow of the speech, he apparently continues the conversation with those whom he praises for keeping what he had taught them; but in reality he is correcting the disobedient. When you hear that Christ is the head of every man, understand: of every faithful man. For we, the believers, are His body, and not the pagans, which is why Christ is not their head.
1 Cor. 11:3. The head of the wife is the husband, and the head of Christ is God.
A husband is the head of the wife because he has authority over her. God is the head of Christ because He is His cause, as Father of the Son. What is said about the head should not be understood in the same sense with regard to Christ. Christ is our head both because He is our Creator and because we are His body, while the Father is the head of Christ as His cause. But if you understand the Father being called the head of Christ also according to His humanity, in the same sense in which Christ Himself is called our head, there will be nothing impious in this. For the Father is also called the God of Christ according to His humanity (John 20:17). Since He willed to become like us and called Himself both our brother and our head, there is nothing strange if He also accepts names of humility, and has His Father by Divinity as His head according to humanity, as His King and His God.
1 Cor. 11:4. Every man who prays or prophesies with his head covered dishonors his head.
He forbids the man to have a covered head not always, but only during prayer and prophecy. He also did not simply say: with a covered head, but: having upon the head (κατά κεφαλής ἔχων), in order to abolish the covering of the head not only with clothing, but also with hair. For he who has grown out his hair also has upon his head, namely, this hair. Why then does he dishonor his head? Because he has been appointed as ruler and authority, yet he makes himself a subordinate. For the covering of the head signifies the imposition of authority upon the head; the veil on the head takes the place of a ruler and serves as a sign of subjection. Or thus: he disgraces his head — Christ — by degrading himself and losing his freedom. For just as a puny body disgraces the head, so too he who was created by God as free and self-governing, yet degrades himself as a subordinate, disgraces Christ, who is his head, as of a body. It is worthy of investigation why the apostle presents this as a sin. To the man and the woman, to one as a sign of authority and to the other of subjection, much else has been given, and among other things, that the one should have an uncovered head and the other a covered one. How then is it not a sin to transgress the boundaries of nature, for the man to adorn himself with hair and for the woman not to cover herself? He uproots this practice as a sign of willfulness, which is exceedingly destructive in church affairs. For heresies too come from this — from the fact that each person oversteps the boundaries of what has been established.
1 Cor. 11:5. And every woman who prays or prophesies with her head uncovered dishonors her head, for it is the same as if she were shaven.
There were, as I said, women too with the gift of prophecy, for example, the daughters of Philip (Acts 21:9) and many others. How then does she disgrace her head? By declaring the head to be some kind of outcast, having renounced the authority entrusted to her by God. Know also that he forbids the man to be covered, as stated, during the time of prayer and prophecy, but he forbids the woman to be uncovered not only during that time, but at all times. For this is what he means when he says: "for it is one and the same thing as if she were shaven." Just as being shaven is always shameful for her, so too being uncovered is always shameful. Hair serves in place of a covering. Therefore, she who removes her covering is like one who has removed her hair.
1 Cor. 11:6. For if a wife does not want to cover herself, then let her also be shorn; but if it is shameful for a wife to be shorn or shaved, let her cover herself.
He continues to prove that being uncovered is the same as being shorn; and as the latter is shameful, so too is the former. By all this he expresses that it is always shameful for a woman to be uncovered.
1 Cor. 11:7. Therefore, a man ought not to cover his head, because he is the image and glory of God.
The first reason he put forward was that the man has Christ as his head, and therefore should not be covered. Now he presents another reason as well, that he is "the glory of God," that is, God's representative and His image. Therefore the representative of the authority of the King of all must appear before Him with the signs of this authority, that is, with an uncovered head. For it serves as a sign that the man is not subject to anyone on earth, but himself rules over all, as the image of God.
1 Cor. 11:7. But the wife is the glory of the husband.
That is, she is subject to her husband. Therefore she ought to appear with a sign of subjection, and such a sign is — to have her head covered.
1 Cor. 11:8-9. For the man is not from the woman, but the woman from the man; and the man was not created for the woman, but the woman for the man.
He sets forth the reasons why the husband has preeminence over the wife, namely: the wife was created from his rib, and he was not created for her, but she for him. For it is said: "Let us make him a helper" (Gen. 2:18). How then should the husband cover himself, when he has been so honored by God? In that case he would seize for himself a woman's garment, and would do the same as if, having received a diadem, he cast it from his head and put on the clothing of a slave.
1 Cor. 11:10. Therefore the wife ought to have on her head a sign of the authority over her, because of the Angels.
For this reason, he says, the wife ought to have a sign of her subordination, that is, if nothing else, then a covering on her head, out of reverence before the angels, so as not to appear shameless even before them. For just as by covering her head and lowering her eyes downward a wife demonstrates her respectfulness and faithfulness to her subordinate position, so by an uncovered head she displays shamelessness, from which even the angels who attend the faithful turn away. Clement, however, the author of the book "Stromateis," understood by angels quite subtly the righteous men of the Church. A wife, he says, ought to be covered, so as not to tempt them into fornication.
1 Cor. 11:11. Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord.
However, he says this because he gave more preeminence to the husband, having proved that the wife is from him, and for him, and under his authority. Lest he exalt husbands beyond what is proper, and humiliate wives, he says that in the original creation the wife was indeed made from the husband, but now the husband also is not born without the wife. Nevertheless, "in the Lord," that is, God does all things, and gives life to the seed and strengthens the womb.
1 Cor. 11:12. For as the wife is from the husband (εκ του ανδρός), so also the husband is through the wife (δια γυναικός).
The wife, he says, is from the husband. For until now the husband retains that distinction, that the wife is from him. And "the husband through the wife," that is, the wife serves in the bearing of a person, but the greater action lies in the seed. Therefore, of the husband it cannot be said in full strictness that he is "from" the wife, but "from" his father "through" the wife, as one who served in the bearing. But concerning the Lord, Paul did not speak thus, but: "born of (ἐκ) a woman" (Gal. 4:4). He was afraid to use the preposition διά, lest he give heretics occasion to say that the Lord passed through the Virgin as through a channel — or because no husband participated in His birth, but He was the fruit of the womb of Her alone.
1 Cor. 11:12. But all things are from God.
This perfection is not of the husband, but of God. If everything is accomplished by the power of God, and He Himself established the order of relations between husbands and wives, then do not argue, but obey.
1 Cor. 11:13. Judge for yourselves.
Again he sets them themselves as judges, so that he may fully confirm what he desires.
1 Cor. 11:13. Is it proper for a woman to pray to God with her head uncovered?
Here he hints at something Terrible, namely that the dishonor ascends all the way to God.
1 Cor. 11:14-15. Does not nature itself teach you that if a man grows long hair, it is a dishonor to him, but if a woman grows long hair, it is a glory to her, since her hair has been given to her in place of a covering?
How is it not a dishonor for a man to grow long hair, when through this he takes on the appearance of a woman and, being appointed for dominion, takes on the sign of subjection? But for a woman, growing long hair is an honor, because she preserves in this case her own rank, and the preservation of one's rank is an honor for everyone. Then why is it necessary to put on yet another covering, if the hair serves as a garment? In order to express her subjection not by nature alone, but also by free choice.
1 Cor. 11:16. But if anyone wants to argue, we have no such custom, nor do the churches of God.
Truly, to contradict in such matters is a thing of contentiousness, not of reflection and understanding. Since perhaps the Corinthians, wishing to philosophize, launched into arguments to prove the indifference of this matter, the apostle says that we have no such custom, that is, either to argue, or for a man to grow his hair long, or for a woman not to cover herself; "nor" the other "churches." Therefore you are opposing not us alone, but also the entire Church. This should show the listeners — to do nothing beyond the apostolic custom.
1 Cor. 11:17. But in giving this charge, I do not praise you.
As the first believers, having all things in common, ate at a common table, so in imitation of them, though imperfectly, on certain appointed days, perhaps feast days, in Corinth after partaking of the Mysteries a common meal was offered: the wealthy brought provisions, and the poor were invited and treated by them. But through division this wonderful, friendly, and love-of-wisdom custom was perverted and was not observed by all. To correct this, Paul writes; and since in rebuking the fault mentioned before this, he had many who were obedient, he said: "I praise you" (1 Cor. 11:2); but as in the present case the matter stood otherwise, he says: "in giving you this charge, I praise you not," that is, I do not praise you because I am again instructing you and urging upon you that which I intend to speak about. You ought by your own understanding neither to sin at all nor to compel exhortation.
1 Cor. 11:17. That you come together not for the better, but for the worse.
You ought to have been progressing toward the better and making your gatherings more generous, but you have diminished even the custom that had already prevailed, and although you come together in one church, it is not in order to eat together. This is what is very bad, that is, that you have changed for the worse.
1 Cor. 11:18. For first of all, I hear that when you come together in the church, there are divisions among you.
Not immediately does he begin speaking about the meals, but first reproaches them for the fact that there are divisions among them. For indeed, it was precisely because there were divisions among them that each one ate separately.
1 Cor. 11:18. Which I partly believe.
So that they would not say that those who slander us are lying, he said neither "I believe," lest he make them more shameless, nor "I do not believe," lest he appear a groundless accuser, but: I partly believe. And indeed it is likely that not all violated this custom, but a "part," that is, some.
1 Cor. 11:19. For there must also be divisions among you.
He speaks not of disagreements in dogmas, but of such divisions as, for example, regarding meals. What then does "there must be" mean? That, since you are human, it is possible and inevitable that not everyone walks rightly. For this reason I also believe it. Likewise the Lord also said, "offenses must come" (Matt. 18:7), that is, since there are evil people in the world, there will be and there will come offenses.
1 Cor. 11:19. That (ἵνα) the approved among you might be made manifest.
The word "that" here signifies not the cause, but the consequence of the matter, as is evident from many passages. For when the proud do not receive others at their table, then the "approved" are revealed, that is, the poor, because they endure contempt, whereas before this their endurance was not visible. Or he calls "approved" those who still preserve the custom regarding the table; for not all violated it. Thus, when the violators prove to be unapproved, the keepers prove to be approved.
1 Cor. 11:20. Furthermore, you come together in such a way that it does not mean to eat the Lord's Supper.
The gathering serves as a sign of love and communion: yet in practice this does not happen. He calls it the Lord's Supper, referring to the common table as an imitation of that Last Supper which the Lord shared with His disciples. For this reason he also called the meal a supper. So take note, he says, of what you are depriving yourselves; you are depriving yourselves of the imitation of the table of your Master.
1 Cor. 11:21. Each one hastens to eat his own food before the others.
You have turned this Lord's Supper into your own private one. For as long as it was common, it was also called the Lord's Supper; for the Master's goods are common to all servants. But since each one hastens to eat his own supper, not waiting for the poor, but eating by himself, you have dishonored your supper, having made it private instead of the Lord's.
1 Cor. 11:21. So that one goes hungry, while another gets drunk.
The poor man goes hungry, while the rich man gets drunk. Thus, there are two vices: one — you despise the poor, the other — you yourselves get drunk, consuming by yourselves what you ought to have offered to the poor as well. He said expressively: "gets drunk."
1 Cor. 11:22. Do you not have houses in which to eat and drink?
If you do not intend to eat all together, then why do you not eat at home?
1 Cor. 11:22. Or do you despise the church of God?
For when you turn the Lord's Supper into a private one, eating by yourself, you show contempt both for the church and for the place.
1 Cor. 11:22. And put to shame those who have nothing?
The poor are troubled not so much by the fact that you do not feed them, as by the fact that you put them to shame, exposing their poverty, while you yourselves recline grandly and drink to excess.
1 Cor. 11:22. What shall I say to you? Shall I praise you for this? I will not praise you.
Having rebuked them for their error, he softens his speech. He could have said that this is worthy of a thousand deaths; but what does he say? "Shall I praise you? In this I will not praise you." He does this in order to make them more condescending toward the poor. For if he had extended his strong rebuke to the end, they would have hardened themselves against the needy, since the apostle reproaches them on their account.
1 Cor. 11:23. For I received from the Lord Himself that which I also delivered to you.
Why does he mention the mysteries and that supper? Very fittingly, in order to convince that your Master deemed all worthy of one and the same table, yet you reject and despise one of your own kind. How does he say that he received from the Lord, when he was not at that time with the Lord, but was a persecutor? So that you may know that even now at the mystical table it is the Lord Himself who imparts the mysteries, just as He did then.
1 Cor. 11:23-24. That the Lord Jesus, on the night in which He was betrayed, took bread and, having given thanks, broke it and said: take, eat, this is My Body, which is broken for you.
Remember, he says, that He delivered this sacrament to you last of all, moreover on the night in which He was handed over to slaughter, and He did not exclude His betrayer from the table, yet you despise your brother. You were taught to give thanks, for He too gave thanks, to give us a model, yet you do things unworthy of thanksgiving, for you dishonor the Church, and while another goes hungry, you drink to excess. He said to all in common: "Take, eat," and moreover His own Body, which He broke equally for all, delivering it to death, yet you hasten to eat, you do not offer the common bread to distribute to many, but keep it for yourself.
1 Cor. 11:24. Do this in remembrance of Me.
What are you saying? If you were holding a memorial for a son or a father, your conscience would torment you if you did not fulfill what is customary and did not invite the poor, yet when holding a memorial for the Master, you do not even share the meal at all.
1 Cor. 11:25. Likewise also the cup after supper, and said: this cup is the new testament in My Blood.
And in the Old Testament there were cups into which, after the sacrifice, the blood of irrational animals was poured (Exod. 24:6–8), and it was received with a goblet and a cup. Therefore, in place of the blood of irrational animals, which sealed the Old Testament, I now offer My Blood, sealing with it the New Testament. Therefore, do not be troubled when you hear of blood. For if in the Old Testament you received the blood of irrational animals, how much more ought you now to receive the Divine Blood?
1 Cor. 11:25. Do this, whenever you drink, in remembrance of Me.
And through the cup, he says, you perform a remembrance of the Master's death. How then do you alone drink and get drunk, when this fearful cup was given equally for all?
1 Cor. 11:26. For as often as you eat this bread and drink this cup, you proclaim the Lord's death until He comes.
You, he says, must be in such a disposition as if you were receiving the sacrifice from Christ Himself, on that very evening and reclining in that very place. For this supper is that very same one, and we "proclaim," that is, we remember, that very same "death," until the second coming.
1 Cor. 11:27. Therefore, whoever eats this bread or drinks the cup of the Lord unworthily, will be guilty against the Body and Blood of the Lord.
He hints that they themselves partake unworthily, because they despise the poor. In what way, then, is one who partakes unworthily guilty? In that he too has shed the blood. For just as those who then pierced did not pierce in order to drink, but in order to shed, so too the one who drinks unworthily, and therefore receives no benefit from it, has shed the blood in vain. The Jews tore the tunic of the King, but whoever partakes unworthily has cast it into the mud, that is, into his own soul. Is not the dishonor equal? Therefore he is guilty in equal measure.
1 Cor. 11:28. Let a man examine himself, and so let him eat of this bread and drink of this cup.
When Paul necessarily includes one proposition within another, he usually investigates the latter as well. So it is now. The preceding discussion was about meals. But since he began speaking about the Mysteries, he occupies himself with this as the most essential matter, and points to the highest good in approaching with a clean conscience, and says: I do not set another as judge over you, but you yourself. Therefore, justify yourself before your own conscience, and thus approach — not when there are feast days, but when you find yourself pure and worthy.
1 Cor. 11:29. For he who eats and drinks unworthily, eats and drinks judgment to himself.
Not because of the nature of the Mysteries (for they are life-giving), but because of the unworthiness of the one who approaches, just as looking at the sun is harmful to diseased eyes.
1 Cor. 11:29. Not discerning the Lord's Body.
That is, without examining or thinking about the greatness of what is set before us. For if we were aware of what is set before us at a given time, we would not need another awakening: this alone would have awakened us to be vigilant.
1 Cor. 11:30. For this cause many are weak and sickly among you, and many sleep.
Take the proof of what has been said from what happens among you. For it is because many partake unworthily that cases of untimely death and prolonged illnesses occur. But do those who reach the deepest old age without experiencing illness no longer sin? They do sin. But for those who approach unworthily, not only these present punishments await, but even more severe ones in the other life. And we would not be punished even here if we did not sin, as he continues.
1 Cor. 11:31. For if we judged ourselves, we would not be judged.
He did not say: if we punished ourselves, but only: if we judged and condemned ourselves, then even here we would not be judged by God, and we would avoid punishments both here and there.
1 Cor. 11:32. But being judged, we are chastened by the Lord, so that we may not be condemned with the world.
Since, he says, we do not perform such an easy and simple task, that is, self-condemnation, God does not deal with us so mercilessly either, but punishes us here in order to show mercy there. "We are chastened" (παιδευόμεθα), he says, here: we are not subjected to punishments, but receive fatherly admonitions, so that there we may not be condemned "with the world," that is, with unbelievers. For believers, being under the protection of God, receive retribution for their sins here.
1 Cor. 11:33. Therefore, my brethren, when you come together to eat, wait for one another.
Again he returned to the word about the poor, after having mentioned punishments and death. And he did not say: share with one another, but: wait, – in order to show that what is brought there is common, and one must await the common assembly.
1 Cor. 11:34. But if anyone is hungry, let him eat at home.
A shaming word. For he speaks with them as with children who are irritable from hunger, and condemns their gluttony. Therefore, leading them out of the church, he sends them home, and there shames them considerably.
1 Cor. 11:34. So that you may not come together for condemnation.
That is, to their own harm and condemnation. Assemblies are appointed so that those who gather in love may be mutually beneficial to one another, but if this is not the case, then it is better to stay at home. He says this not so that they would stay at home, but in order to more strongly draw them to assemblies in the proper manner.
1 Cor. 11:34. The rest I will set in order when I come.
He speaks either about some other faults that existed among them and required resolution, or about the fact that some would likely defend themselves against what was said. But for now, what I have said must be observed. If anyone has something else to say, let him wait for my arrival. He frightens them with his arrival so that they may humble themselves and correct themselves, if they have anything amiss.