The Meaning of 1 Corinthians 11:18 Explained

1 Corinthians 11:18

KJV: For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

YLT: for first, indeed, ye coming together in an assembly, I hear of divisions being among you, and partly I believe it,

Darby: For first, when ye come together in assembly, I hear there exist divisions among you, and I partly give credit to it.

ASV: For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it.

KJV Reverse Interlinear

For  first of all,  when ye  come together  in  the church,  I hear  that there be  divisions  among  you;  and  I partly  believe  it. 

What does 1 Corinthians 11:18 Mean?

Verse Meaning

"In the first place" evidently refers to all that follows in 1 Corinthians 11:18-34. Paul decided to wait to deal with other similar matters until he arrived in Corinth ( 1 Corinthians 11:34).
The context of the occasion in view was the assembling of the whole church family (cf. 1 Corinthians 14:23). When Paul later wrote his epistle to the Romans from Corinth, the Corinthian church was meeting in the home of Gaius ( Romans 16:23). If there were several house-churches in Corinth at this time, probably all of them were guilty of this abuse.
The divisions (Gr. schismata) to which Paul referred here were social groupings within the church, not differences involving loyalty to leaders ( 1 Corinthians 1:12).
Evidently those who had reported this abuse in the Corinthian church to Paul had given him much detail about what was happening. Paul said he believed enough of this to conclude that there was a serious problem.

Context Summary

1 Corinthians 11:11-22 - Unity And Order In Public Assembly
The power on a woman's head in 1 Corinthians 11:10 probably refers to the veil or covering which the Grecian woman assumed at marriage as the sign that she was not free from the sacred ties and duties of wedlock. In Paul's thought of the matter, therefore, it was unseemly for the Christian matron to lay this aside. He conceded the absolute freedom and equality of male and female in Christ, and yet he stood for the observance of the best customs of the age, lest the gospel should be brought into disrepute. The women, therefore, must veil their heads in the Christian assemblies as the angels veil their faces in the presence of God.
The uncovered face of man is to the glory of God, but the covered face of woman recognizes that she finds her glory in her husband's love and care. Each is dependent on the other-the man on God, and the wife on her spouse. These precepts and reasons are somewhat foreign to modern thought, but at least we must notice that there was no subject too trivial-even the headdress-to be brought into subjection to Christ and related to the great principle of His supreme Headship and Lordship. [source]

Chapter Summary: 1 Corinthians 11

1  He reproves them, because in holy assemblies,
4  their men prayed with their heads covered,
6  and women with their heads uncovered;
17  and because generally their meetings were not for the better, but for the worse;
21  as, namely, in profaning with their own feast the Lord's supper
25  Lastly, he calls them to the first institution thereof

Greek Commentary for 1 Corinthians 11:18

First of all [πρωτον μεν]
There is no antithesis (δευτερον δε — deuteron de secondly, or επειτα δε — epeita de in the next place) expressed. This is the primary reason for Paul‘s condemnation and the only one given. [source]
When ye come together in the church [συνερχομενων ημων εν εκκλησιαι]
Genitive absolute. Here εκκλησια — ekklēsia has the literal meaning of assembly. Divisions (σχισματα — schismata). Accusative of general reference with the infinitive υπαρχειν — huparchein in indirect discourse. Old word for cleft, rent, from σχιζω — schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. Partly Accusative of extent (to some part) like παντα — panta in 1 Corinthians 10:33. He could have said εκ μερους — ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω — akouō). [source]
Divisions [σχισματα]
Accusative of general reference with the infinitive υπαρχειν — huparchein in indirect discourse. Old word for cleft, rent, from σχιζω — schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. [source]
Partly [μερος τι]
Accusative of extent (to some part) like παντα — panta in 1 Corinthians 10:33. He could have said εκ μερους — ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω — akouō). [source]
In the church [ἐν ἐκκλησίᾳ]
See on Matthew 16:18. Not the church edifice, a meaning which the word never has in the New Testament, and which appears first in patristic writings. The marginal rendering of the Rev. is better: in congregation. [source]

Reverse Greek Commentary Search for 1 Corinthians 11:18

Romans 11:25 In part [ἀπὸ μέρους]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER-
-DIVIDER-
[source]

Romans 1:8 First [πρωτον μεν]
Adverb in the accusative case, but no επειτα δε — epeita de (in the next place) as in Hebrews 7:2 or επειτα — epeita as in James 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Romans 3:2; 1 Corinthians 11:18. [source]
Romans 11:25 Wise in your own conceits [εν εαυτοις προνιμοι]
“Wise in yourselves.” Some MSS. read παρ εαυτοις — par' heautois (by yourselves). Negative purpose here Late word from πωροω — pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν — gegonen (has happened in part). For απο μερους — apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος — ana meros see note on 1 Corinthians 14:27; for εκ μερους — ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος — kata meros see note on Hebrews 9:5; for μερος τι — meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι — achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου — achri hou (until which time) and the second aorist active subjunctive of εισερχομαι — eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων — to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Romans 11:25 In part [απο μερους]
Goes with the verb γεγονεν — gegonen (has happened in part). For απο μερους — apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος — ana meros see note on 1 Corinthians 14:27; for εκ μερους — ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος — kata meros see note on Hebrews 9:5; for μερος τι — meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι — achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου — achri hou (until which time) and the second aorist active subjunctive of εισερχομαι — eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων — to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Romans 3:2 First of all [πρωτον μεν]
As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his “first.” He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευτησαν — episteuthēsan). First aorist passive indicative of πιστευω — pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
1 Corinthians 1:10 Through the name [δια του ονοματος]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα — hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι — legēteλεγητε παντες — ēiμη ηι εν υμιν σχισματα — ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω — mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:10 All speak [Σχισμα]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω — mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:10 There be no divisions among you [σχιζω]
Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). [source]
2 Thessalonians 3:11 For we hear [ακουομεν γαρ]
Fresh news from Thessalonica evidently. For the present tense compare 1 Corinthians 11:18. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, Grammar, pp. 1040-2). Three picturesque present participles, the first a general description, περιπατουντας ατακτως — peripatountas ataktōs the other two specifying with a vivid word-play, that work not at all, but are busy-bodies Literally, doing nothing but doing around. Ellicott suggests, doing no business but being busy bodies. “The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts 17:5)” (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness. [source]

What do the individual words in 1 Corinthians 11:18 mean?

First indeed for coming together you in an assembly I hear divisions among you there to be and in part it I believe
πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν καὶ μέρος τι πιστεύω

πρῶτον  First 
Parse: Adverb, Superlative
Root: πρῶτον 
Sense: first in time or place.
μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
συνερχομένων  coming  together 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural
Root: συνέρχομαι  
Sense: to come together.
ἐκκλησίᾳ  an  assembly 
Parse: Noun, Dative Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
ἀκούω  I  hear 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
σχίσματα  divisions 
Parse: Noun, Accusative Neuter Plural
Root: σχίσμα  
Sense: a rent.
ὑπάρχειν  there  to  be 
Parse: Verb, Present Infinitive Active
Root: ὑπάρχω  
Sense: to begin below, to make a beginning.
μέρος  in  part 
Parse: Noun, Accusative Neuter Singular
Root: μέρος  
Sense: a part.
πιστεύω  I  believe 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.

What are the major concepts related to 1 Corinthians 11:18?

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