1Co 11:2
11:2 {1} Now I praise you, brethren, that ye remember me in all
     things, and keep the ordinances, as I delivered [them] to

 (1) The fifth treatise of this epistle concerning the right
     ordering of public assemblies, containing three points,
     that is of the comely apparel of men and women, of the
     order of the Lord's supper, and of the right use of
     spiritual gifts.  But going about to reprehend certain
     things, he begins nonetheless with a general praise of
     them, calling those particular laws of comeliness and
     honesty, which belong to the ecclesiastical policy,
     traditions: which afterward they called cannons.

1Co 11:3
11:3 {2} But I would have you know, that the head of every man
     is Christ; and the head of the woman [is] the man; and the
     {a} head of Christ [is] God.

 (2) He sets down God, in Christ our mediator, as the end and
     mark not only of doctrine, but also of ecclesiastical
     comeliness.  Then applying it to the question proposed,
     touching the comely apparel both of men and women in public
     assemblies, he declares that the woman is one degree
     beneath the man by the ordinance of God, and that the man
     is so subject to Christ, that the glory of God ought to
     appear in him for the preeminence of the sex.
     (a) In that Christ is our mediator.

1Co 11:4
11:4 {3} Every {b} man praying or prophesying, having [his] head
     covered, dishonoureth his head.

 (3) By this he gathers that if men do either pray or preach in
     public assemblies having their heads covered (which was
     then a sign of subjection), they robbed themselves of their
     dignity, against God's ordinance.
     (b) It appears, that this was a political law serving only
         for the circumstance of the time that Paul lived in, by
         this reason, because in these our days for a man to
         speak bareheaded in an assembly is a sign of

1Co 11:5
11:5 {4} But every woman that prayeth or prophesieth with [her]
     head uncovered dishonoureth her head: {5} for that is even
     all one as if she were shaven.

 (4) And in like manner he concludes that women who show
     themselves in public and ecclesiastical assemblies without
     the sign and token of their subjection, that is to say,
     uncovered, shame themselves.
 (5) The first argument taken from the common sense of man, for
     so much as nature teaches women that it is dishonest for
     them to go abroad bareheaded, seeing that they have given
     to them thick and long hair which they do so diligently
     trim and deck, that they can in no way abide to have it

1Co 11:7
11:7 {6} For a man indeed ought not to cover [his] head,
     forasmuch as he is the image and glory of God: but the
     woman is the glory of the man.

 (6) The taking away of an objection: have not men also hair
     given to them?  "I grant that", says the apostle, "but
     there is another matter in it.  For man was made to this
     end and purpose, that the glory of God should appear in his
     rule and authority.  But the woman was made so that by
     profession of her obedience, she might more honour her

1Co 11:8
11:8 {7} For the man is not of the woman; but the woman of the

 (7) He proves the inequality of the woman by the fact that from
     the man is the substance of which woman was first made.

1Co 11:9
11:9 {8} Neither was the man created for the woman; but the
     woman for the man.

 (8) Secondly, by the fact that the woman was made for man, and
     not the man for the woman's sake.

1Co 11:10
11:10 {9} For this cause ought the woman to have {c} power on
      [her] head because of the {10} angels.

 (9) The conclusion: women must be covered, to show by this
     external sign their subjection.
     (c) A covering which is a token of subjection.
 (10) What this means, I do not yet understand.

1Co 11:11
11:11 {11} Nevertheless neither is the man without the woman,
      neither the woman without the man, {d} in the Lord.

 (11) A digression which the apostle uses, lest that which he
      spoke of the superiority of men, and the lower degree of
      women, in consideration of the policy of the Church,
      should be so taken as though there were no measure of this
      inequality.  Therefore he teaches that men have in such
      sort the preeminence, that God made them not alone, but
      women also.  And woman was so made of man, that men also
      are born by the means of women, and this ought to put
      them in mind to observe the degree of every sex in such
      sort, that the marriage relationship may be cherished.
      (d) By the Lord.

1Co 11:13
11:13 {12} Judge in yourselves: is it comely that a woman pray
      unto God uncovered?

 (12) He urges the argument taken from the common sense of

1Co 11:15
11:15 But if a woman have long hair, it is a glory to her: for
      [her] hair is given her for a {e} covering.

      (e) To be a covering for her, and such a covering as
          should procure another.

1Co 11:16
11:16 {13} But if any man seem to be contentious, we have no
      such custom, neither the churches of God.

 (13) Against those who are stubbornly contentious we have to
      oppose this, that the churches of God are not contentious.

1Co 11:17
11:17 {14} Now in this that I declare [unto you] I praise [you]
      not, that ye come together not for the better, but for the

 (14) He passes now to the next treatise concerning the right
      administration of the Lord's supper.  And the apostle uses
      this harsher preface, that the Corinthians might
      understand that whereas they generally observed the
      apostle's commandments, yet they badly neglected them in
      a matter of greatest importance.

1Co 11:18
11:18 {15} For first of all, when ye come together in the
      church, I hear that there be divisions among you; and I
      partly believe it.

 (15) To celebrate the Lord's supper correctly, it is required
      that there is not only consent of doctrine, but also of
      affections, so that it is not profaned.

1Co 11:19
11:19 {16} For there must be also heresies among you, that they
      which are {f} approved may be made manifest among you.

 (16) Although schisms and heresies proceed from the devil, and
      are evil, yet they come not by chance, nor without cause,
      and they turn to the profit of the elect.
      (f) Whom experience has taught to be of sound religion and

1Co 11:20
11:20 When ye come together therefore into one place, [this] is
      {g} not to eat the Lord's supper.

      (g) This is a usual metaphor by which the apostle flatly
          denies that which many did not do well.

1Co 11:21
11:21 For in eating every one taketh {h} before [other] his own
      supper: and one is hungry, and another is drunken.

      (h) Eats his food and does not wait until others come.

1Co 11:22
11:22 {17} What?  have ye not houses to eat and to drink in? or
      despise ye the church of God, and shame them that have
      not? What shall I say to you? shall I praise you in this?
      I praise [you] not.

 (17) The apostle thinks it good to take away the love feasts
      because of their abuse, although they had been practised a
      long time, and with commendation used in churches, and
      were appointed and instituted by the apostles.

1Co 11:23
11:23 {18} For I have received of the Lord that which also I
      delivered unto you, That the Lord Jesus the [same] night
      in which he was betrayed took bread:

 (18) We must take a true form of keeping the Lord's supper, out
      of the institution of it, the parts of which are these:
      touching the pastors, to show forth the Lord's death by
      preaching his word, to bless the bread and the wine by
      calling upon the name of God, and together with prayers to
      declare the institution of it, and finally to deliver the
      bread broken to be eaten, and the cup received to be drunk
      with thanksgiving.  And touching the flock, that every man
      examine himself, that is to say, to prove both his
      knowledge, and also faith, and repentance: to show forth
      the Lord's death, that is, in true faith to yield to his
      word and institution: and last of all, to take the bread
      from the minister's hand, and to eat it and to drink the
      wine, and give God thanks.  This was Paul's and the
      apostles' manner of ministering.

1Co 11:24
11:24 And when he had given thanks, he brake [it], and said,
      Take, eat: this is my body, which is {i} broken for you:
      this do in remembrance of me.

      (i) This word "broken" denotes to us the manner of
          Christ's death, for although his legs were not broken,
          as the thieves legs were, yet his body was very
          severely tormented, and torn, and bruised.

1Co 11:27
11:27 {19} Wherefore whosoever shall eat this bread, and drink
      [this] cup of the Lord, {k} unworthily, shall be guilty of
      the body and blood of the Lord.

 (19) Whoever condemns the holy ordinances, that is, uses them
      incorrectly, are guilty not of the bread and wine, but of
      the thing itself, that is, of Christ, and will be
      grievously punished for it.
      (k) Otherwise than how such mysteries should properly be

1Co 11:28
11:28 {20} But let {l} a man examine himself, and so let him eat
      of [that] bread, and drink of [that] cup.

 (20) The examination of a man's self, is of necessity required
      in the supper, and therefore they ought not to be admitted
      to it who cannot examine themselves: such as children,
      furious and angry men, also such as either have no knowledge
      of Christ, or not sufficient, although they profess
      Christian religion: and others that cannot examine
      (l) This passage overthrows the idea of the faith of
          merit, or undeveloped faith, which the papists

1Co 11:29
11:29 For he that eateth and drinketh unworthily, eateth and
      drinketh damnation to himself, not {m} discerning the
      Lord's body.

      (m) He is said to discern the Lord's body that has
          consideration of the worthiness of it, and therefore
          comes to eat of this food with great reverence.

1Co 11:30
11:30 {21} For this cause many [are] weak and sickly among you,
      and many sleep.

 (21) The profaning of the body and blood of the Lord in his
      mysteries is harshly punished by him, and therefore such
      wrongs ought diligently to be prevented by each one
      judging and correcting himself.

1Co 11:31
11:31 For if we would {n} judge ourselves, we should not be

      (n) Try and examine ourselves, by faith and repentance,
          separating ourselves from the wicked.

1Co 11:33
11:33 {22} Wherefore, my brethren, when ye come together to eat,
      tarry one for another.

 (22) The supper of the Lord is a common action of the whole
      church, and therefore there is no place for private

1Co 11:34
11:34 {23} And if any man hunger, let him eat at home; that ye
      come not together unto condemnation. {24} And the rest
      will I set in order when I come.

 (23) The supper of the Lord was instituted not to feed the
      belly, but to feed the soul with the communion of Christ,
      and therefore it ought to be separated from common
 (24) Such things as pertain to order, as place, time, form of
      prayers, and other such like, the apostle took order for
      in congregations according to the consideration of times,
      places, and persons.