Catholic liturgical translation

1Napodobujte mne, jako já napodobuji Krista. 2Musím vás pochválit, že na mne ve všem pamatujete a pevně se držíte naučení, jak jsem vám je odevzdal. 3Rád bych tedy, abyste si byli vědomi, že hlava každého muže je Kristus, hlavou ženy je muž a hlavou Krista je Bůh.  4Proto když se muž modlí nebo promlouvá z vnuknutí a má přitom hlavu přikrytou, zbavuje svou hlavu cti. 5Když se však modlí nebo promlouvá z vnuknutí žena s hlavou nepokrytou, zbavuje svou hlavu cti; je to pak jedno a totéž, jako kdyby se dala ostříhat. 6Nechce-li se tedy žena zahalovat, ať se dá oholit! Je-li však pro ženu neslušné, aby se stříhala nebo holila, ať si bere závoj. 7Muž si ovšem hlavu zahalovat nemá, protože je obrazem a slávou Boží, kdežto žena je slávou muže. 8Nepochází přece muž ze ženy, ale žena pochází z muže; 9ani nebyl muž stvořen kvůli ženě, ale žena byla stvořena kvůli muži. 10Proto má žena nosit na hlavě závoj na znamení své podřízenosti, a to kvůli andělům. 11Ostatně v křesťanství je žena závislá na muži a muž zase na ženě. 12Neboť jako žena pochází z muže, tak se zase muž rodí ze ženy a všecko pochází od Boha. 13Udělejte si proto úsudek sami: je to slušné, aby se žena modlila k Bohu nezahalena? 14A neučí vás už sama příroda, že dlouhé vlasy jsou pro muže hanbou, 15kdežto pro ženu jsou dlouhé vlasy chloubou? To proto, že dlouhé vlasy jsou jí dány jako závoj. 16Chce-li ovšem někdo tvrdohlavě hájit svoje mínění, tomu říkám: u nás to ve zvyku není, ani v ostatních církevních obcích. 17A když už jsem v tom nařizování: Nemohu chválit, že když se scházíte, je to spíše ke škodě než k užitku. 18Předně slyším, že když se shromažďujete v církevní obci, oddělujete se jedni od druhých, a zčásti tomu věřím. 19Nedá se tomu vyhnout, že mezi vámi dojde i k rozštěpení. Tak se aspoň ukáže, kteří z vás jsou opravdu dobří. 20Když se tedy scházíte, už to není večeře, jak ji ustanovil Pán. 21Každý si totiž bere, co si přinesl k jídlu, takže potom jeden má hlad, a druhý je napilý. 22Copak nemáte dost domů, kde byste se mohli najíst a napít? Či pohrdáte církevní obcí Boží, že zahanbujete ty, kdo nic nemají? Co vám na to mám říci? Pochválit vás? V tomhle vás chválit nemohu. 23Co jsem od Pána přijal, v tom jsem vás také vyučil: Pán Ježíš právě tu noc, kdy byl zrazen, vzal chléb, 24vzdal díky, rozlámal ho a řekl: »Toto je moje tělo, které se za vás vydává. To čiňte na mou památku«. 25Podobně vzal po večeři i kalich a řekl: »Tento kalich je nová smlouva, potvrzená mou krví. Kdykoli z něho budete pít, čiňte to na mou památku.« 26Kdykoli totiž jíte tento chléb a pijete z tohoto kalicha, zvěstujete smrt Páně, dokud on nepřijde. 27Kdo by tedy jedl chléb Páně nebo pil kalich Páně nehodně, proviní se proti tělu a krvi Páně. 28Proto musí člověk sám sebe zkoumat, a tak ať chléb jí a z kalicha pije. 29Kdo totiž jí a pije, a tělo Páně nerozlišuje od obyčejného chleba, jí a pije si odsouzení. 30Proto je mezi vámi tolik nemocných a churavých a mnoho jich už umřelo. 31Kdybychom se sami správně posuzovali, nebyli bychom trestáni. 32Ale když nás Pán trestá, je to k naší nápravě, abychom nebyli odsouzeni s tímto světem. 33Proto, moji bratři, když se scházíte k jídlu, čekejte jedni na druhé. 34Má-li kdo hlad, ať se nají doma, abyste se nescházeli k potrestání. Ostatní věci pak zařídím, až přijdu.


Matthew Henry - Concise Commentary
 1   The first verse of this chapter seems properly to be the close to the last. The apostle not only preached such doctrine as they ought to believe, but led such a life as they ought to live. Yet Christ being our perfect example, the actions and conduct of men, as related in the Scriptures, should be followed only so far as they are like to his.

 2   Here begin particulars respecting the public assemblies, 1 Corinthians 14. In the abundance of spiritual gifts bestowed on the Corinthians, some abuses had crept in; but as Christ did the will, and sought the honour of God, so the Christian should avow his subjection to Christ, doing his will and seeking his glory. We should, even in our dress and habit, avoid every thing that may dishonour Christ. The woman was made subject to man, because made for his help and comfort. And she should do nothing, in Christian assemblies, which looked like a claim of being equal. She ought to have power, that is, a veil, on her head, because of the angels. Their presence should keep Christians from all that is wrong while in the worship of God. Nevertheless, the man and the woman were made for one another. They were to be mutual comforts and blessings, not one a slave, and the other a tyrant. God has so settled matters, both in the kingdom of providence and that of grace, that the authority and subjection of each party should be for mutual help and benefit. It was the common usage of the churches, for women to appear in public assemblies, and join in public worship, veiled; and it was right that they should do so. The Christian religion sanctions national customs wherever these are not against the great principles of truth and holiness; affected singularities receive no countenance from any thing in the Bible.

 17   The apostle rebukes the disorders in their partaking of the Lord's supper. The ordinances of Christ, if they do not make us better, will be apt to make us worse. If the use of them does not mend, it will harden. Upon coming together, they fell into divisions, schisms. Christians may separate from each other's communion, yet be charitable one towards another; they may continue in the same communion, yet be uncharitable. This last is schism, rather than the former. There is a careless and irregular eating of the Lord's supper, which adds to guilt. Many rich Corinthians seem to have acted very wrong at the Lord's table, or at the love-feasts, which took place at the same time as the supper. The rich despised the poor, and ate and drank up the provisions they brought, before the poor were allowed to partake; thus some wanted, while others had more than enough. What should have been a bond of mutual love and affection, was made an instrument of discord and disunion. We should be careful that nothing in our behaviour at the Lord's table, appears to make light of that sacred institution. The Lord's supper is not now made an occasion for gluttony or revelling, but is it not often made the support of self-righteous pride, or a cloak for hypocrisy? Let us never rest in the outward forms of worship; but look to our hearts.

 23   The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these are the bread and wine. What is eaten is called bread, though at the same time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthew tells us, our Lord bid them all drink of the cup, ch. Matt 26:27, as if he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour's actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup and drink, and to do both in remembrance of Christ. But the outward acts are not the whole, or the principal part, of what is to be done at this holy ordinance. Those who partake of it, are to take him as their Lord and Life, yield themselves up to him, and live upon him. Here is an account of the ends of this ordinance. It is to be done in remembrance of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's right hand. It is not merely in remembrance of Christ, of what he has done and suffered; but to celebrate his grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not an ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with an unsuitable temper of mind; or keeping up the covenant with sin and death, while professing to renew and confirm the covenant with God. No doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discouraged from attending at this holy ordinance. The Holy Spirit never caused this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle was addressing Christians, and warning them to beware of the temporal judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes those whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who come to the Lord's table. Self-examination is necessary to right attendance at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divine judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord's table. Let all look to it, that they do not come together to God's worship, so as to provoke him, and bring down vengeance on themselves.