1 Corinthians 11

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 31 2 8 0 0 11. Worship, part 1) (11:2 34)) ) Outline (continued)) 11:2 14:40 E. Worship ) 11:2 16 1. Man and Woman in Worship ) 11:2 6 a. The Man and the Woman ) 11:7 12 b. Glory ) 11:13 16 c.

Man and Woman Again ) 11:17 34 2. The Lord s Supper ) 11:17 22 a. Excesses ) 11:23 26 b. Institution ) 11:27 34 c. Preparation ) ) ) ) E. Worship) 11:2 14:40) 11 2 I praise you because you remember me in all things, and you guard the traditions just as I delivered them to you. 3 But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. 4 Every man who prays or prophesies with something on his head dishonors his head. 5 But every woman who prays or prophesies with her head uncovered dishonors her head.

For she is one and the same as a woman whose head is shaved. 6 For if a woman does not cover her head, let her also have her hair cut off. But if it is disgraceful for a woman to have her hair cut off or shaven, let her cover her head.) 7 For a man ought not to cover his head, because he is the image and glory of God. But the woman is the glory of man. 8 For man does not come from woman but woman from man. 9 Indeed, man was not created for the sake of the woman but woman for the sake of the man. 10 For this reason the woman ought to have authority on her head because of the angels. 11 However, in the Lord, woman is nothing apart from man, and man is nothing apart from woman. 12 For as the woman is from the man, even so is the man through the woman, and all things are from God.) 13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14 Does not nature itself teach you that it is a disgrace to a man if he lets his hair grow long, 15 but if a woman lets her hair grow long, it is her glory? Because her long hair has been given to her as a covering. 16 But if anyone is inclined to be contentious, we do not have such a custom, nor do the churches of God.) ) 1. Man and Woman in Worship) 11:2 16) In the next four chapters (chaps. 11 14), Paul instructs the Corinthians in the matter of worship. He begins with worshipers, both male and female, who pray or prophesy, and then explains proper conduct at the Lord s table.

Between a lengthy discussion on the gifts of the Spirit and speaking in tongues, he places his letter of love. He concludes with an exhortation to prophesy, a command not to forbid tongue speaking, and a rule to maintain order.) a. The Man and the Woman) 11:2 6) Paul fully understands his people and approaches them as a seasoned pastor. He knows that they are still babes in their spiritual lives and need much corrective advice. But before he admonishes them, Paul praises them for their efforts to follow his teachings.) 2. I praise you because you remember me in all things, and you guard the traditions just as I delivered them to you.) a.

I praise you. No other passage in this epistle has words of praise for the Corinthians (contrast vv. 17, 22), except for the introduction section in which Paul gives thanks to God for the grace extended to them (1:4 9). Immediately following this introduction, he reproves the readers for their factionalism in the church (1:10 12). Similarly, in the current chapter Paul praises the Corinthians for their remembrance of him and the traditions he had entrusted to them. But subsequent to these commendations, he instructs them in the proper conduct of men and women, especially in public worship.) b. Because you remember me in all things.

Why does Paul praise the Corinthians? Because they have remembered (the Greek verb has the perfect tense) and continue to remember him in all things. This means that numerous Christians in Corinth have fond memories of Paul and follow his instructions. But many of the Corinthians did not keep Paul s teachings, as is evident from the succeeding context. For that reason, some translators prefer the temporal adverb always or its equivalent��1�� for the phrase in all things. With this translation, they eliminate possible disharmony between this verse (v. 2) and the rest of the chapter.

In the Greek, however, Paul is consistent in writing the phrase in all things (he also used it in two preceding verses, 9:25 and 10:33). Because of Paul s earlier usage, we hold to this translation.) 1 1 2 8 0 “tw://bible.?id=55.2.2|AUTODETECT|” c. And you guard the traditions just as I delivered them to you. The second part of verse 2 explains the phrase in question. All things are those apostolic teachings that Paul had delivered to the Corinthians in earlier times; they are the traditions that the apostles had received and subsequently transmitted to others. For instance, Paul writes that he received information from the Lord and passed it on to the Corinthians 7 1 -1 9 0 “tw://bible.?id=55.2.2|AUTODETECT|” II Tim. 2:2) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 At this juncture in the epistle, we have no definite indication that Paul is trying to answer a question which the Corinthians had raised in their letter. Chapter 11 does not have the formula Now concerning the things you wrote about that in both full and abbreviated form occurs elsewhere (7:1, 25; 8:1; 12:1; 16:1, 12). Probably the letter contained a question regarding Christian conduct in the multicultural society of Corinth. And Paul addresses that problem in the following verses (vv. 3 16).) 3. But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.) a. Construction.

After verse 2, Paul begins a subject he has not mentioned elsewhere. He teaches his readers about the relationships of Christ to man, man to woman, and God to Christ in a sequence of three clauses:) ) Christ is the head of every man) the man is the head of a woman) God is the head of Christ) Note that Paul begins and ends with the word Christ and that the first and third clauses are balanced. Also note that the sequence of the first two clauses is smooth. But the progression of these three clauses with the repetitive word head raises questions that center on the meaning of that single word.) b. Meaning. Commentators are divided on the meaning of the Greek word kephal (head).

Some interpret it to mean source, ��2�� while others maintain that it signifies authority. ��3��) 1 1 2 8 0 “tw://bible.?id=10.22.44|AUTODETECT|” Some scholars have examined the evidence and discovered that the Septuagint, the Greek translation of the Hebrew Bible, records a number of places where the term head figuratively means chief or ruler. Two examples are, You have preserved me as the head of nations. People I did not know are subject to me 7 1 -1 9 0 “tw://bible.?id=10.22.44|AUTODETECT|” II Sam. 22:44) 1 1 -1 9 0 “tw://bible.?id=23.7.8|AUTODETECT|” ), and, For the head of Aram is Damascus, and the head of Damascus is only Rezin.& The head of Ephraim is Samaria, and the head of Samaria is only Remaliah s son 7 1 -1 9 0 “tw://bible.?id=23.7.8|AUTODETECT|” Isa. 7:8) 1 1 -1 9 0 “tw://bible.?id=23.7.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.7.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ). The accumulated evidence from the Septuagint, Philo, and Josephus is impressive. Still other scholars question whether the Hebrew word rosh (head) metaphorically denotes chief or ruler. They state instead that kephal means source in Greek literature,��4�� and that the expression head derives from Greek usage that connotes source. In fact, one writer asserts that there is simply no basis for the assumption that a Hellenized Jew would instinctively give kephal the meaning one having authority over someone. ��5��) 1 1 2 8 0 0 The question scholars face is whether Paul addressed the Corinthians from a Jewish perspective (that head means authority) or a Hellenistic point of view (that head means source). Did Paul speak from his own background or did he accommodate himself to the Hellenistic culture? One scholar who examined the debate on this matter concludes, The upshot of this discussion is that a Hellenistic Jewish writer such as Paul of Tarsus could well have intended that kephal in 1 Cor[inthians] 11.3 be understood as head in the sense of authority or supremacy over someone else. ��6��) 1 1 2 8 0 “tw://bible.?id=51.1.18|AUTODETECT|” c. Interpretation. One interpretation of this passage that head means source or source of life is based primarily on three passages in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” 2:19) 1 1 -1 9 0 “tw://bible.?id=49.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.15|AUTODETECT|” Eph. 4:15) 1 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” ). As Christ is the source of man s being, so man is the source of woman. The interpretation that man is the source of woman is strengthened by Paul s assertion that the woman came from man (vv. 8, 12). The conclusion is drawn that Paul teaches not a doctrine of subordination but of the unique relationships that are predicated on one s being the source of the other s existence. ��7�� Further, the creation account teaches that God made Eve out of one of Adam s ribs 7 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” Gen. 2:21 23) 1 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” ), so that Adam is the source of Eve. But if we view verse 3 in terms of strict parallelism, difficulties arise. We certainly reject the thought that God created Christ, for Christ is eternal and uncreated. Even though Scripture reveals that God became his Father 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” 5:5) 1 1 -1 9 0 0 ), and it is from God the Father that Christ, as Son, derives his eternal being, ��8�� Christ was not physically created from a piece taken out of God. ��9�� Nor is man physically taken out of Christ. Conclusively, if we seek to interpret the expression head as source, the parallels to other Scripture passages and those within verse 3 itself break down.) 1 1 2 8 0 0 When we understand the expression head to mean authority, however, the parallels hold true. Christ has authority over man, man over woman, and God over Christ. Yet this authority does not necessarily imply the superiority of one party and the inferiority of the other. Even though God has authority over Christ (see 15:24 28), Christ is not inferior to God the Father. In a similar manner, the authority of man over woman does not imply the inferiority of woman or the superiority of men. ��10�� On the contrary. Just as Christ in his essence is equal to God the Father, so woman in her being and worth is equal to woman.) 1 1 2 8 0 “tw://bible.?id=49.5.23|AUTODETECT|” And, last, the Greek is unclear whether Paul has in view the husband-wife relationship or that of man and woman. On the basis of the parallel, For the husband is the head of the wife as Christ is the head of the church 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” Eph. 5:23) 1 1 -1 9 0 0 ), we opt for the first interpretation.) 1 3 2 8 0 0 ) Doctrinal Considerations in 11:3) In a discussion on the word head in the current text, we ought to look at the other places where Paul uses this term. In his epistles it occurs seventeen times, of which seven instances have the literal meaning of the word and ten the figurative connotation.��11��) 1 1 2 8 0 “tw://bible.?id=49.1.22|AUTODETECT|” When Paul develops his teaching of Christ s authority over the church and all creation, he expounds the headship of Christ. In ) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Ephesians 1:22) 1 1 -1 9 0 “tw://bible.?id=49.4.15|AUTODETECT|” , Paul introduces Christ s headship with a reference to his heavenly exaltation far above all rule and authority, power and dominion. The text itself speaks of the execution of Christ s divine authority: And God placed all things under his feet and appointed him head over everything for the church. The theme that Christ is the head of the church also occurs in ) 7 1 -1 9 0 “tw://bible.?id=49.4.15|AUTODETECT|” Ephesians 4:15) 1 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” 5:23) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Colossians 1:18) 1 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” 2:19) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” . Christ is called the head over all things 7 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” Col. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.11.3|AUTODETECT|” In one passage, Paul parallels the headship of Christ and the church with the husband as the head of the wife. In this particular text we have a parallel that is instructive for interpreting ) 7 1 -1 9 0 “tw://bible.?id=46.11.3|AUTODETECT|” I Corinthians 11:3) 1 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.23|AUTODETECT|” . This is the reading: Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior 7 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.23|AUTODETECT|” Eph. 5:22 23) 1 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” ). The analogy of husband and wife to Christ and the church is clear. The wife submits to the husband as the church submits to Christ. But headship has its own unique quality, as the text indicates: Christ is the Savior of the church, which is his body. The church, then, has its existence in him. Likewise, on the basis of the account of Eve s creation 7 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” Gen. 2:21 23) 1 1 -1 9 0 0 ), the husband acknowledges that the woman is from man and is dependent on him. Thus, headship signifies authority but it also includes a reference to origin that affects a continued relationship.��12��) 1 1 2 8 0 “tw://bible.?id=46.11.3|AUTODETECT|” We infer from the parallel of ) 7 1 -1 9 0 “tw://bible.?id=46.11.3|AUTODETECT|” I Corinthians 11:3) 1 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.23|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.23|AUTODETECT|” Ephesians 5:22 23) 1 1 -1 9 0 0 that Paul presents Christ s headship as a model. Just as Christ is the head of every man and of the church, so the husband is the head of the wife. As Christ submits to God the Father, so the wife submits to her husband.��13��) 1 4 2 8 0 0 4. Every man who prays or prophesies with something on his head dishonors his head.) a. Qualification. Before we begin the explanation of this verse, we should realize that dress codes vary from culture to culture and from age to age. The city of Corinth had a mixed population of Greeks, Romans, Jews, and a number of people of other nationalities. When Paul discusses hairstyles and head coverings, we have to keep in mind that he was telling his readers to adopt Christian practices in a pagan world.

Paul objected to blurring the genders but wanted the Corinthians to demonstrate visually the clear distinction between men and women.) b. Interpretation. The translation of this text is simple; its interpretation is not. For example, does the man pray and prophesy at home or in church, in private or in public? How do we explain the verb prophesy? What does something on his head mean?

And, do the two occurrences of head mean the same thing or does the second instance refer to Christ (see v. 3)?) First, the praying and prophesying appear to take place in a public worship service. Why should Paul write about someone praying in the privacy of his home? And in respect to prophesying, in another context Paul says that the person who prophesies edifies the church (14:4). This verse, therefore, refers to public worship.) 1 1 2 8 0 “tw://bible.?id=44.18.26|AUTODETECT|” Next, when Paul writes every man who prays or prophesies, he alludes to audible prayer uttered in a worship service. He links the verbs pray and prophesy with the particle or, and in a later chapter discloses that the gift of prophecy should be eagerly desired (14:1, 39). He leaves the impression that prayer is common, but prophecy occasional. But what is the meaning of the verb to prophesy? This word signifies preaching, teaching, or explaining God s revelation. In effect, this is what Priscilla and Aquila did when they invited Apollos to their home to explain to him God s Word more accurately 7 1 -1 9 0 “tw://bible.?id=44.18.26|AUTODETECT|” Acts 18:26) 1 1 -1 9 0 “tw://bible.?id=42.2.25-42.2.38|AUTODETECT|” ). Similarly, both Simeon and Anna the prophetess spent their time in the temple courts worshiping God with prayer and praise and explaining God s revelation in Jesus as the salvation and redemption of his people 7 1 -1 9 0 “tw://bible.?id=42.2.25-42.2.38|AUTODETECT|” Luke 2:25 38) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 Third, what does something on his head mean? Paul literally says, having [something] hanging down from the head. If he had written the word something, which is supplied, the text would have been clearer. The supplied word is needed to understand Paul s phrase. The words that Paul uses occur in the writings of the Greek author Plutarch (b. a.d. 46 or 47 some forty miles from Corinth) and refer to something that is resting on the head. Greek literature contemporary with the New Testament demonstrates that the phrase kata kephal can clearly mean on the head. ��14��) In their native land and in their colonies the Romans covered their heads during private and public devotions.

Offering sacrifices, praying or prophesying, they would pull their toga forward over their heads. This devotional practice may have penetrated society in Corinth, which was a Roman colony. So when Paul reminds Christian men to pray and prophesy with head uncovered, the recommendation fits the context of shunning the worship of idols. ��15�� Paul wanted the Corinthians to separate themselves from pagan customs and be distinct in their Christian practice.) Last, does the second occurrence of head have the same meaning as the first (the physical head) or does it allude to Christ (the spiritual head)? Commentators are divided on this point. The preceding verse (v. 3) teaches that Christ is the head of man and the husband is the head of the wife. By extension, then, the man with a covered head dishonors Christ and the wife with an uncovered head dishonors her husband.

However, if we take the second occurrence to refer to Christ, then the message of verse 7 seems to be redundant. The succeeding context, moreover, seems to indicate that the woman who prays or prophesies with an uncovered head dishonors not only her husband but also her own head. If this is so, a literal interpretation for verse 4 is not altogether out of place.��16�� We do well, therefore, to accept both the literal and figurative explanations.) Paul wishes to maintain a clear distinction between the sexes, so that no man and no woman will bring dishonor to the church. He does not want a man to cover his head at a public worship service, for that act reflects pagan practice and implicitly rejects the creation order (see the commentary on vv. 5 6, 13 15). Correspondingly, he does not want a woman to come to the worship services without a head covering.) 5. But every woman who prays or prophesies with her head uncovered dishonors her head.

For she is one and the same as a woman whose head is shaved. 6. For if a woman does not cover her head, let her also have her hair cut off. But if it is disgraceful for a woman to have her hair cut off or shaven, let her cover her head.) 1 1 2 8 0 “tw://bible.?id=1.17.0|AUTODETECT|” a. But every woman who prays or prophesies. Verses 4 and 5 are parallel and reveal the equality of men and women in the church. In the Old Testament era, not the woman but the man received the sign of the covenant 7 1 -1 9 0 “tw://bible.?id=1.17.0|AUTODETECT|” Gen. 17) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ). He served as representative for the woman. But in the New Testament era, male and female are one in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.?id=44.18.26|AUTODETECT|” ). That is, both man and woman are equal before the Lord. This becomes evident when Paul ascribes the religious functions of praying and prophesying to both man and woman. Both men and women know that their prophesying consists of teaching and preaching God s revelation or exhorting and counseling others from the Scriptures 7 1 -1 9 0 “tw://bible.?id=44.18.26|AUTODETECT|” Acts 18:26) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 b. With her head uncovered dishonors her head. The interpretation of this verse depends on verse 3, where Paul says that the man is the head of woman, which in the family circle means that the husband is the wife s head. If the Corinthian woman puts aside her head covering in public, she thereby renounces the subordination to her husband that God intended her to show. She appropriates to herself authority that belongs to her husband.��17�� When in the Corinthian church a woman goes against the structure of creation, she dishonors her husband.) In Paul s day, a woman should cover her head. If she failed to do this, she dishonored not only her own head but also showed disrespect to her husband.

She ought to have respected her husband by wearing a head covering in public. But, we ask, does she have to have her head covered when she neither prays nor prophesies? In the privacy of her home no; in public, yes.) c. For she is one and the same as a woman whose head is shaved. At first glance, this remark appears to be tactless and harsh. But we must consider these words in the cultural context of first-century Corinth.

Paul explains himself in succeeding verses, where he notes that nature itself teaches that long hair is the glory of a woman (v. 15). For a woman to have her head shaved was and still is a mark of disgrace and humiliation. Whether Paul is thinking of the practice of humiliating an adulterous woman by cropping her hair is difficult to say. First-century Roman author Dio Chrysostom mentions that, on the island of Cyprus, a woman who had committed adultery was shorn by the authorities to identify her as a prostitute.��18�� The message Paul conveys to the Corinthian women is that they should honor their husbands by observing the cultural standards of their day. Writes David W. J.

Gill,) What Paul may be saying is that if women in the church will not wear a veil, then they will be seen as dishonouring their husbands which might affect their place in society. If the wife insists on being unveiled then she might as well wear a sign of humiliation by having her hair cut. If she does not wish to bring such shame to her husband, herself and her family then she should be veiled.��19��) The principle was for the wife to honor her husband; the application of this principle was to wear a veil in public. To not wear a veil was a sign of rebellion on the part of a wife.) d. For if a woman does not cover her head, let her also have her hair cut off. Paul presents a logical approach to the whole matter by saying that a wife who is unveiled in public is as much a shame to her husband as a shorn and shaven head is to herself.) e.

But if it is disgraceful for a woman to have her hair cut off or shaven, let her cover her head. The emphasis in the last part of this verse is on the word disgraceful. Paul puts the wife in the uncomfortable position of having to make a choice: if she wants to go without a veil in public, let her be shaved and consort with disreputable women; if she objects to being shorn and shaved, let her wear a veil and associate with respectable women. Notice that not the husband but the wife must make the decision. And the decision is a matter of her willingness to have a submissive relationship with her husband by the ordinance of creation. ��20��) ) Practical Considerations in 11:4 6) Cultural standards differ from country to country and change in the course of time. When we consider hairstyles and head coverings, the variations are especially striking.

Hair can be either long or short, and in many cultures the covering of the head relates to religious observances (e.g., Judaism, Islam, and branches of Christianity).) In the Christian church, head coverings were considered a necessity in colder climates. During the Reformation, John Calvin and his colleagues wore skullcaps to ward off the cold. But would they wear these caps during a worship service or follow Paul s prescription not to pray or prophesy with a covered head? Writes Calvin,) For we should not be so hide-bound by conscientious principles as to think a teacher is doing anything wrong in wearing a skull-cap on his head, when he is speaking to the people from the pulpit. But all that Paul is after is that it may be made clear that the man is in authority, and that the woman is in subjection to him, and that is done when the man uncovers his head in the sight of the congregation, even if he puts his skull-cap on again afterwards so as not to catch cold.��21��) ) Two centuries later, in 1741, the German New Testament commentator John Albert Bengel had to face a different cultural development: What to think of wigs? He remarks that wigs are substitutes for hair that is too thin.

Therefore the head of a man is scarcely more dishonored by them, while he prays, than while he does not pray. ��22�� Yet Bengel is of the opinion that if he would be able to ask Paul, the apostle would persuade people not to wear wigs because they are unbecoming to men, especially those who pray. ) During the first half of the twentieth century, women adhered to the custom of wearing hats in church. But in the second half of this century, those ladies who adorn their heads with hats in Christian churches are few indeed.) How do we apply Paul s words on head coverings, or the lack of them, today? Is Paul reflecting cultural patterns of his day in the Corinthian church and elsewhere (v. 16), patterns which are no longer in vogue? And are cultural patterns that are subject to change actually indicators of basic and abiding principles?) 1 1 2 8 0 “tw://bible.?id=48.5.1-48.5.6|AUTODETECT|” Paul proclaims Christ s gospel that sets people free from the Jewish civil and ceremonial laws. He rejects the idea of asking Gentiles to adopt Jewish customs as a step in becoming Christians 7 1 -1 9 0 “tw://bible.?id=48.5.1-48.5.6|AUTODETECT|” Gal. 5:1 6) 1 1 -1 9 0 0 ). Similarly, Paul does not intend to tell believers everywhere throughout the centuries to adopt the customs he wants the Corinthian Christians to follow. What he does stress in this segment is that in the marriage relationship the wife honors and respects her husband and the husband loves and leads the wife. This is the basic principle that may be applied in diverse ways in the varying cultures throughout the world. The principle remains the same, even though its application varies.) 1 19 2 8 0 0 If Paul allows women to pray or prophesy in a worship service, is he not contradicting himself with respect to the wife submitting to the authority of her husband? No, not necessarily. Within the marriage relationship the wife must honor her husband by being submissive to him. But in the church, the Holy Spirit filled both the men and the women and thus both prayed and prophesied. Before the Lord, both men and women were recipients of the gifts of the Spirit. However, Paul is not abrogating the distinctive roles of each gender.

Although men and women are new creatures in Christ, the husband-wife relationship remains intact.��23��) ) ) Greek Words, Phrases, and Constructions in 11:2 6) Verses 2 3) The Majority Text includes the term ������ (brothers) after the introductory words I praise you. Bruce M. Metzger observes: If the word were present originally (as at 10.1 and 12.1, where no witness omits it), its absence from [early and other major manuscripts] would be inexplicable. ��24��) �������� this perfect middle from �������� (I remember) functions as a continuative present.) ����� the neuter plural is an accusative of respect, in all respects. ) ! �����t A ������� Christ is the head. The definite article appears with both the subject and the predicate nominative. This means that the nouns are interchangeable and identical. By contrast, the clause �����t ������x� A ��� has one definite article to indicate that man is not affirmed to be woman s head in quite the same sense that Christ is man s head. ��25��) Verses 4 5) ���p ������� ��� the literal translation is having down from the head but the participle needs an object, a covering.

Hence, the suggested version is, with a [covering?] on the head (i.e. down upon). ��26��) �x �P�� the neuter pronoun refers to an unveiled woman as an example but not as a particular person: she is one and the same as a woman whose head is shaved. ) Verse 6) �0 this particle twice introduces conditional sentences with the indicative mood to show reality with the logical deduction of Paul s argument.��27��) ���������, �������� to be cut, to be shaven. The first infinitive is the aorist middle and the second the present middle. In the middle voice, the infinitives denote permission: a woman allowed her hair to be cut or shaven. ) ) ) b. Image and Glory) 11:7 12) 1 1 2 8 0 “tw://bible.?id=40.12.3|AUTODETECT|” The Gospels, especially that of Matthew, portray Jesus as a teacher who repeatedly appeals to the Old Testament and at times asks his audience whether they have read the Scriptures 7 1 -1 9 0 “tw://bible.?id=40.12.3|AUTODETECT|” Matt. 12:3) 1 1 -1 9 0 “tw://bible.?id=41.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.2.25|AUTODETECT|” Mark 2:25) 1 1 -1 9 0 “tw://bible.?id=42.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.3|AUTODETECT|” Luke 6:3) 1 1 -1 9 0 0 ). He proves his teaching from God s Word.) 1 2 2 8 0 0 Writing to the Corinthians, Paul follows Jesus example and bases his instruction on the Old Testament Scriptures. We would expect the Jewish Christians to be familiar with the content of the Old Testament, and that those Christians who came out of paganism would lack a firm grasp of the Scriptures (see the Introduction). Paul, however, is the teacher who opens God s Word and takes his instruction from the first two chapters of Genesis in the next few verses.) 7. For a man ought not to cover his head, because he is the image and glory of God. But the woman is the glory of man.) 1 1 2 8 0 “tw://bible.?id=1.1.26-1.1.27|AUTODETECT|” a. For a man ought not to cover his head. The first word, the causal conjunction for, connotes that the entire present passage is an explanation of the preceding verses (vv. 5 6) that alludes to the creation account 7 1 -1 9 0 “tw://bible.?id=1.1.26-1.1.27|AUTODETECT|” Gen. 1:26 27) 1 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” 2:18 24) 1 1 -1 9 0 0 ). Paul writes a general principle that applies to prayer and prophesying when he says that a man ought not to cover his head. (This does not mean that a person may not protect himself against inclement weather and wear a hat or a cap). Paul calls attention to the key concept that man is God s image and glory.) 1 1 2 8 0 “tw://bible.?id=1.5.1|AUTODETECT|” b. Because he is the image and glory of God. We only have the word image, but not likeness, which we would have expected to find in an allusion to the first chapter of Genesis 7 1 -1 9 0 “tw://bible.?id=1.5.1|AUTODETECT|” Gen. 5:1) 1 1 -1 9 0 “tw://bible.?id=1.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.6.9|AUTODETECT|” 6:9) 1 1 -1 9 0 0 ). An image is the exact representation of someone or something: a statue of a famous leader, the head of a ruler on a coin, or a picture on a television screen. Man in his authority relation to creation and to his wife, images the dominion of God over the creation and the headship of Christ over his church. ��28��) 1 1 2 8 0 “tw://bible.?id=1.1.26-1.1.28|AUTODETECT|” We would also expect Paul to state that both the woman and the man are created in the image of God 7 1 -1 9 0 “tw://bible.?id=1.1.26-1.1.28|AUTODETECT|” Gen. 1:26 28) 1 1 -1 9 0 0 ); instead, with the word glory Paul provides not a parallel but a comparison. Man is the image and glory of God, while a woman is the glory of man but not the image of man.��29�� Paul has stated that God is the head of Christ, Christ the head of man, and man the head of woman (v. 3). Because of his teaching on man s headship, he is not now interested in discussing Eve being created in God s image.) 1 1 2 8 0 “tw://bible.?id=19.8.5|AUTODETECT|” Instead of likeness, Paul writes the word glory, which some versions translate with the supplied verb reflect or the noun reflection.��30�� In fact, one translation even omits the expression glory altogether, since [man] is the image and reflection of God, but woman is the reflection of man. ��31�� It is true that man reflects God s glory. This is evident from ) 7 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” Psalms 8:5) 1 1 -1 9 0 0 , where man is described as crowned with glory and honor. But from another point of view, man ascribes and brings glory to God.��32�� Persons were created for God s glory. The chief purpose of man is to glorify God and to enjoy him forever, as a well-known seventeenth-century catechism puts it.��33�� Man attributes honor to God.) 1 1 2 8 0 “tw://bible.?id=1.2.8|AUTODETECT|” The phrase glory of God can be interpreted subjectively, objectively, or both. Subjectively, God confers his glory on man; objectively, man renders glory to God. Likewise, subjectively, the husband loves and protects his wife and, objectively, the wife brings glory to her husband by being his helper 7 1 -1 9 0 “tw://bible.?id=1.2.8|AUTODETECT|” Gen. 2:8) 1 1 -1 9 0 “tw://bible.?id=1.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.2.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 c. But the woman is the glory of man. The last part of verse 7 begins with the adversative but to set this clause off against the preceding sentence. The woman is the glory not of God but of man, that is, her husband. Created to assist her husband, she seeks to honor him by recognizing his headship. The word glory appears once more in this context when Paul appeals to nature and remarks that long hair is the woman s glory (v. 15). Why should the woman bring glory to her husband? Paul answers this question in the next two verses.) 8. For man does not come from woman but woman from man. 9. Indeed, man was not created for the sake of the woman but woman for the sake of the man.) 1 1 2 8 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” Paul supports his teaching with facts taken from the creation account 7 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” Gen. 2:18 24) 1 1 -1 9 0 0 ):) 1 5 2 8 0 0 God created both Adam and Eve.) Adam did not create Eve.) God first made Adam and then Eve.) God made Eve out of Adam.) God created Eve because of Adam.) 1 1 2 8 0 “tw://bible.?id=1.2.18|AUTODETECT|” As God simultaneously created animals male and female, so in one creative act he could have made Adam and Eve from the dust of the earth. But he did not do so. God first made Adam and then, declaring that it was not good for man to be alone 7 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” Gen. 2:18) 1 1 -1 9 0 0 ), supplied him with a helper suitable to his needs. From one of Adam s ribs he fashioned Eve to be Adam s wife. God presented her to Adam, and Adam sang his wedding song:) 1 4 2 8 0 0 This is now bone of my bones) and flesh of my flesh;) she shall be called woman, ) for she was taken out of man. ) 1 1 2 8 0 “tw://bible.?id=1.2.23|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=1.2.23|AUTODETECT|” Gen. 2:23) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=54.2.13|AUTODETECT|” Many people today seem to think that the creation of Adam and Eve is a story from the dawn of human history and has little, if any, present significance. However, at creation Adam was formed first, then Eve 7 1 -1 9 0 “tw://bible.?id=54.2.13|AUTODETECT|” I Tim. 2:13) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ). God made this distinction for all times, and with it he reveals his design and purpose for the sexes. Although man and woman are equal before God and in Christ 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” ), they have been given different roles. The husband takes primary responsibility in his headship, and the wife fulfills her role as helper. This relationship cannot be reversed, because the creation story teaches a non-reversible orientation of the woman towards the man as the reference point for her life. ��34�� The fact that Eve was created to assist Adam suggests that she is subject to him. When God created Eve as Adam s helper, he assigned to her a supportive and submissive role 7 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” Gen. 2:18) 1 1 -1 9 0 0 ). By appealing to the creation account, Paul is able to write that man was not created for woman but woman for man.) 1 10 2 8 0 0 10. For this reason the woman ought to have authority on her head because of the angels.) a. For this reason. Paul continues his discourse, tightly connecting this verse to the preceding ones (vv. 7 9). The conjunction for (v. 8) explains verse 7, and the word indeed (v. 9) shows that verse 9 gives additional support to verse 8. The conjunction in verse 10 serves to bind the verse to the larger argument.) b.

The woman ought to have authority on her head because of the angels. The translation of this part of the text is problematic, as is evident from these representative versions:) a sign of authority (NIV)) the sign of her authority (REB)) a sign of submission (NAB)) a covering over her head to show that she is under her husband s authority (GNB).) It is obvious that translators are forced to interpret the Greek text. The wording in the original is terse and obscure. At the head of this section, I present a literal translation, which I readily admit lacks elegance and clarity. My version omits the phrase a sign of and fails to indicate whether the expression authority means the woman s authority or that of her husband.) When we try to clarify this passage, we must consider the preceding and the succeeding context. Thus far Paul has stated the principle that man is the head of woman just as Christ is the head of man and God the head of Christ.

He has given directions on how men and women should conduct themselves while praying or prophesying. Paul has told women to cover their heads so they do not shame their heads, namely, their husbands. And he has defended his words by appealing to the creation account in the first two chapters of Genesis. Now Paul concludes this segment of his discussion by saying that the woman ought to have authority on her head because of the angels. ) This verse has been the subject of study by numerous scholars, yet every writer has to admit that his or her explanation of the text displays weaknesses. In spite of all the suggestions that have been offered, the text remains enigmatic and fails to communicate. These are some of the proposed interpretations:) 1 1 2 8 0 “tw://bible.*?id=48.3.28|AUTODETECT|”

1. When a woman in public worship prays or prophesies, she displays the new freedom she has in Christ. The woman derives her authority from God, and with her headcovering she is able to demonstrate that power.��35�� The weakness of this suggestion is that a discussion on equality fits ) 7 1 -1 9 0 “tw://bible.*?id=48.3.28|AUTODETECT|” Galatians 3:28) 1 1 -1 9 0 0 but in the current passage Paul says nothing about freedom.) 1 1 2 8 0 0
2. A sign of authority. Many translations have enhanced the reading by adding the phrase sign of or simply veil.��36�� Numerous commentators assert that the word authority relates not to the authority of the woman but to that of her husband. The context speaks of the husband being the wife s head, and this interpretation leaves the impression that the term authority is equivalent to submission. In Greek, however, the term exousia never has an objective or a passive sense, that is, being under someone else s authority. It always has a subjective or an active sense relating to one s own authority.

And last, with this interpretation the Greek preposition epi, which means on, now has the meaning over. The husband has authority over his wife. Paul has said as much earlier (v. 3), but he is not saying this in verse 10.) 1 1 2 8 0 “tw://bible.?id=1.1.26-1.1.28|AUTODETECT|” 3. The expression authority has been linked to the creation account of Adam and Eve in ) 7 1 -1 9 0 “tw://bible.?id=1.1.26-1.1.28|AUTODETECT|” Genesis 1:26 28) 1 1 -1 9 0 0 . This passage states that both male and female received the mandate to rule (have authority over) the fish, birds, and every living creature on this earth.��37�� This ingenious explanation makes the woman an active participant with man in exercising authority, but the text itself gives the explanation insufficient support.) 1 31 2 8 0 0 4. While praying or prophesying in a worship service, a woman receives spiritual authority. Instead, she ought to accept the position assigned to her since creation, to recognize her husband as head. She is unable to pray in the Spirit when rebelling against the order of creation hallowed by God s Spirit. ��38�� Here is a plausible explanation that does justice to the concept authority. Nonetheless, this concept must relate to the last phrase in the text, because of the angels. ) 5. Could it be that Paul with his rabbinical training is asking women to be covered with a veil because of the angels?

With the evidence gleaned from Qumran, we know that an unveiled woman in a sacred assembly is like a bodily defect which should be excluded. ��39�� The reason for this exclusion is that holy angels who are present at worship services are offended by defects. This approach may shed some light on the reference to the angels, but it does nothing for interpreting the meaning of authority. ) All these suggestions are helpful in understanding aspects of the problems we encounter in verse 10, yet all show weaknesses. Scholars must conclude that a satisfactory explanation is not available. In all humility, I confess that I really do not know what Paul intended to say in this verse.) c. Because of the angels. This short verse has two causal expressions: the first one is translated for this reason and the second one because.

Some translators combine these two causal expressions with the word and or also. Whether we supply a connection or follow the Greek word order, the fact remains that scholars simply do not know what the reference to angels means. In I Corinthians, the word angels occurs four times (4:9; 6:3; 11:10; 13:1). But a study of this word in the context of these passages fails to give us an idea what Paul has in mind. Interpreters must admit that, all the research aside, they have no acceptable explanation for this particular clause.) Although translators encounter a mystery in verse 10, we nevertheless must see it in the light of the preceding and succeeding context. Paul writes that man was not created for the sake of the woman but woman for the sake of the man (v. 9) and for this reason, the woman ought to have authority on her head because of the angels (v. 10).

In verse 11, which begins with the adversative however, Paul changes the discussion to emphasize an important point: In the Lord neither is woman [anything] apart from man, nor man [anything] apart from woman. This verse is a continuation of verse 9, where Paul speaks of the creation account. In verse 11, Paul implies spiritual recreation and says that man and woman depend on each other in the Lord. Between these two verses, Paul places the enigmatic words of verse 10 that ascribe authority to a woman. She may pray or prophesy provided her head is covered (vv. 5, 13). Thus, a woman possesses authority as she shows respect in the presence of God s angels.��40��) 11.

However, in the Lord, woman is nothing apart from man, and man is nothing apart from woman. 12. For as the woman is from the man, even so is the man through the woman, and all things are from God.) a. Structure. These two verses balance two earlier verses (vv. 8 9) and reveal an almost perfect parallelism, provided we view verse 10 as a parenthetical comment. Thus we see the crosswise structure in the subjects of verses 8 and 12.) Verse 8a, b Verse 12a, b ) For man does not come For as the woman is ) from woman but from the man, even so ) woman from is the man through ) man. the woman. ) ) ) Similarly, verses 9 and 11 show contrast, especially with the adversative however. They also have a crosswise structure.) Verse 9a, b Verse 11a, b ) Indeed, man was not created However, & woman is nothing ) for the sake of the woman apart from man, ) but woman for the sake and man is nothing ) of the man. apart from woman. ) ) ) b.

Intention. What is Paul trying to communicate with the literary structure of this passage? First, verse 8a contrasts verse 12b, while verses 8b and 12a correspond. Paul asserts that through natural birth man (and for that matter also woman) has his biological origin through a woman. Only Adam can say that God gave him life; all other men and women receive their life through birth. With this remark, Paul does not undermine the creation order.

Indeed not, for in verse 12a he repeats what he says in 8b (woman is from man). With these two verses, he conveys the thought that in respect to natural birth men and women share equality.) Next, the content of verses 9a and 11b, strengthened by the adversative however, is a forceful reminder of reality. And, verse 11 has a significant statement, in the Lord, which I have placed at the beginning of that text. With these two qualifiers in mind, let us look carefully at these verses.) Paul is saying, Indeed, man was not created for the sake of the woman (v. 9a), which is in accord with the creation order. However, he continues, in the Lord, & man is nothing apart from woman (v. 11b). This is a candid statement, to be sure!

The second part is equally revealing: Woman [was created] for the sake of the man (v. 9b), which is followed by the rejoinder, However, in the Lord, woman is nothing apart from man (v. 11a).) Paul points out the interdependence of both the husband and the wife, who in the Lord wonderfully complement each other. Even though the husband is the head of his wife, he is dependent on her in numerous ways. In turn, a wife needs her husband just as much as he needs her. When death or divorce separates the couple, they experience a tearing apart of the fabric of marriage that bound them together. As long as the Lord grants them life, let husband and wife be bound in mutual love and service to one another.��41��) Paul is not in the least diminishing the force of God s creation order. He adds a second qualifying statement to these two verses: and all things are from God.

He means to say that the husband has no advantage over the wife because Adam was created before Eve. In the Lord, both parties show reciprocity and complementary dependence and assistance, for all these things have been designed by God himself. Man and woman, everything that pertains to birth, relationships, and married life all come from God.) ) ) Practical Considerations in 11:11 12) Christianity has been and remains a force that liberates women from oppression and servitude. In many other religions, women are owned from birth by their fathers and on marriage by their husbands. They lack freedom, are in bondage, and never acquire equality. Even in ancient Israel, a female was secondary to any male.

In a particular line of the eighteen-petition prayer, a man renders thanks to God for making him neither a slave, a Gentile, nor a woman. Women were not considered worthy of studying the Scriptures and were denied an education.) 1 1 2 8 0 “tw://bible.?id=48.3.28|AUTODETECT|” The New Testament teaches especially the basic equality of the sexes. For instance, in both his Gospel and Acts, Luke mentions men and women in the same breath: Zachariah and Elizabeth, Joseph and Mary, Simeon and Anna, Ananias and Sapphira, Aquila and Priscilla. Paul states unequivocally that in Christ Jesus male and female are one 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.?id=45.16.1-45.16.15|AUTODETECT|” ). He commends female workers in the cause of the gospel, among whom are Phoebe, Priscilla, Mary, Tryphena, Tryphosa, Persis, and Julia 7 1 -1 9 0 “tw://bible.?id=45.16.1-45.16.15|AUTODETECT|” Rom. 16:1 15) 1 1 -1 9 0 0 ).) 1 20 2 8 0 0 History books record the missionary endeavors of numerous women and sing their praises for extending Christ s church. On the home front godly women are a quiet force to make the church strong and productive. A godly mother leads her little ones to Jesus and trains them in the fear of the Lord. Although women fill roles and functions that differ from those of men, both in the Christian home and church they enjoy equality with men. Both depend on each other (11:11), for both men and women realize that they in turn must depend on God for everything (11:12).) ) Greek Words, Phrases, and Constructions in 11:7 12) Verse 7) �r� & �� these two particles disclose a definitive contrast between the man and the woman. Note that the word ��� (man) lacks the definite article but the word ���� (woman, wife) has it.) @������ ought.

Here the verb is negated and has man as its subject; in verse 10 the same verb is positive and refers to woman. Paul s choice of words and his sentence structure may be nothing more than coincidental.) Verse 10) ������� ���� to have authority. The four Evangelists frequently use this phrase to portray the authority of Jesus or of God the Father. In I Corinthians, however, Paul applies the word ������ to either Christ, himself, fellow apostles, or other Christians.��42�� A few ancient versions and patristic witnesses have the variant reading ������� (veil), which is meant to explain the text but is of doubtful authenticity.) Verses 11 12) ���� the adversative particle however appears at the conclusion of an argument to summarize a main point.��43��) � & ��� the first preposition denotes source and the second agency .) �p ����� the definite article expresses the totality of all things under God s control. ) ) ) c. Man and Woman Again) 11:13 16) A careful study of verses 13 15 discloses that Paul uses some phraseology that is identical to that of verses 4 7. These are the words that occur in both sections: woman, uncovered, to pray, man, glory.

As the first two verses (vv. 2 3) form an introduction to this entire segment of the chapter so verse 16 serves as a conclusion.��44�� In short, this segment is a beautifully constructed piece of literature that teaches an orderly development as Paul expounds the relationship of man and woman at worship.) 13. Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?) a. Command. Paul now makes his concluding remarks and wants to involve his readers in thinking through the matter he has discussed. He tells them to look at the facts, use their minds, and judge for themselves. In another discourse, Paul said the same thing (see 10:15).) b.

Question. With two rhetorical questions, Paul challenges his readers to respond.��45�� He expects a negative reply to the first one (v. 13) and a positive response to the second (vv. 14 15a). Following the sequence within the text, we now discuss the first query: Is it proper for a woman to pray to God with uncovered head? On the basis of Paul s earlier remark that a woman who prays or prophesies with an uncovered head dishonors her head (v. 5a), the reader immediately answers the question in the negative. Note that Paul omits the verb to prophesy in this question, for the emphasis here is not so much on function in the worship service as on manner.) 1 1 2 8 0 “tw://bible.?id=23.6.2-23.6.3|AUTODETECT|” Paul asks a question on propriety . Attendance at and participation in a service dedicated to worshiping God requires proper decorum. When we worship the Lord, we approach God in his holiness. The angels covered their faces in God s presence and called to one another, Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory 7 1 -1 9 0 “tw://bible.?id=23.6.2-23.6.3|AUTODETECT|” Isa. 6:2 3) 1 1 -1 9 0 0 ). So Paul asks whether it is proper for a woman to pray to God with her head uncovered. She was expected to follow the cultural practices of that day, come to church in acceptable and appropriate dress, and participate in the worship service.) 1 4 2 8 0 0 What does Paul mean with the expression uncovered head? It tells a woman that she ought to uphold her feminine honor and dignity in public by wearing a head covering. In his time and culture, women wore veils to be in marked distinction from men. God has created a distinct difference between men and women and he desires that his people mark this dissimilarity with appropriate dress. If a woman refuses to abide by these codes, she purposely negates the differentiation which God has designed.) In the next two verses (vv. 14 15), Paul appeals to nature itself and demonstrates that the difference between male and female is based on regular natural order that originates in creation. In other words, Paul does not say that because Christian women are free in Jesus Christ they may abandon cultural mores.

No, Paul wants them to live in harmony with the creation order and abide by the mores of their day. Is it proper for a Corinthian woman to worship God with an uncovered head? The answer is no.) 14. Does not nature itself teach you that it is a disgrace to a man if he lets his hair grow long, 15. but if a woman lets her hair grow long, it is her glory? Because her long hair has been given to her as a covering.) a. Does not nature itself teach you?

With the word nature, Paul is thinking of the natural order that God has created. When God created male and female, he gave the male shorter hair than the female. Nature (i.e., God) has made men and women different from each other, and has provided a visible indication of the difference between them in the quantity of hair he has assigned to each. ��46�� Even the pagan philosopher Epictetus, a Stoic who taught in the second half of the first century, speaks of the difference in hair of men and women respectively. He concludes, Wherefore, we ought to preserve the signs which God has given; we ought not to throw them away; we ought not, so far as in us lies, to confuse the sexes which have been distinguished in this fashion. ��47�� Even a pagan writer acknowledges the difference God has created and made part of a creation order.) 1 1 2 8 0 “tw://bible.?id=44.18.18|AUTODETECT|” b. [Does not nature teach] that it is a disgrace to a man if he lets his hair grow long? Paul poses a rhetorical question that demands a positive reply. In the cultural context in which Paul moved, long hair was a disgrace for a man but glory for a woman. Jewish men cut their hair. Occasionally they permitted their hair to grow for a stipulated period because they had made a vow 7 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” Acts 18:18) 1 1 -1 9 0 “tw://bible.?id=44.21.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.24|AUTODETECT|” 21:24) 1 1 -1 9 0 0 ), but afterward they shortened it.) 1 2 2 8 0 0 From coins, statues, and paintings that depict men in the Greco-Roman world of the first century, we know that men trimmed their hair. A few centuries earlier, the Spartans on the Peloponnesian peninsula wore long hair a fact duly noted by Greek authors, who comment that in Greece men usually cut their hair while women let it grow.��48�� In Paul s day, the Corinthians followed the cultural trends of the Greeks and Romans and had their hair cropped. To have long hair, except for religious purposes or periods of mourning, was shameful to them.) c. But if a woman lets her hair grow long, it is her glory. The cultural contrast concerning hair lies in the words disgrace for men and glory for women. In this part of the text, Paul balances a negative expression with a positive.) 1 1 2 8 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” The counterpart of the rhetorical question that expects an affirmative answer concerns the woman. Paul already has stated that it is a disgrace for a woman to have her hair cut or shaved off (v. 6). Now he gives the positive evaluation and asserts that long hair is a woman s glory. He wisely omits details regarding length of hair and hairstyles, for these are often subject to fads and fashions and involve personal choices. The cultural pattern in Israel, for example, was that a woman would not unloose her hair in public. Any woman who appeared in public with loose hair identified herself as a prostitute. It is not surprising, therefore, that Simon the Pharisee was horrified when a prostitute entered his home and wiped Jesus feet with her hair 7 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” Luke 7:36 50) 1 1 -1 9 0 0 ). But Paul is not talking about bound or loose hair; he states the objective fact that a woman s long hair is beautiful. Long hair is her husband s joy.) 1 1 2 8 0 0 d. Because her long hair has been given to her as a covering. The last part of verse 15, due to its brevity, presents problems for correctly understanding the text. What is the meaning of the words as and covering?) 1 1 2 8 0 “tw://bible.*?id=40.5.38|AUTODETECT|” If we take the Greek in the order in which Paul presents it, this causal clause serves as a supportive answer to the preceding rhetorical question. Paul states the reason for a woman s long hair: it has been given to her as a covering. For the passive verb has been given we supply the subject God, who as Creator endows women with a natural covering. However, a difficulty in this clause lies in the Greek word anti, which I have translated as. Anti can signify instead of. This interpretation says that one thing is replaced by another, namely, long hair replaces a veil or a covering.

The clause, then, is translated Her long hair is given her instead of a veil. ��49�� My translation of this Greek word indicates that one thing is equivalent to another. Then it means for, as ��50�� (e.g., An eye for an eye and a tooth for a tooth [) 7 1 -1 9 0 “tw://bible.*?id=40.5.38|AUTODETECT|” Matt. 5:38) 1 1 -1 9 0 0 ]). Because of the entire context of Paul s discussion on proper decorum, scholars prefer this second reading.) 1 35 2 8 0 0 But in verses 5b and 6, which are the counterpart of verse 15b, Paul tells the Corinthian women to cover their heads in public. He implies that they use a head covering in the form of a scarf or a veil. If the women refuse to do so, they renounce the authority of their husbands and repudiate the divine principle of headship (v. 3). The word covering in the last clause of verse 15 alludes to an article of clothing, that is, something made out of cloth.) The second clause of verse 15 summarizes, as a general statement, Paul s contention that the Corinthians should exhibit the creational differences of the sexes in their dress code. Not men but women have long hair that serves as a covering. Women show this created difference with the hair that nature has provided.

Paul urges the Corinthian women to wear a head covering in addition to long hair as a symbol of honoring their husbands and showing submission to them.) In today s culture, the presence of a hat does not signify subordination of a wife to her spouse. And Paul is not asking a woman to wear a headpiece or to put up her hair. Rather, he wants a woman to be distinctively feminine in respect to hair and dress and thus fulfill the role that God has intended since creation. He wants her to be submissive to her husband in her femininity. The unique beauty of a woman is gloriously manifest in the distinctive femininity portrayed by her hair and her attendance to feminine customs. ��51��) 16. But if anyone is inclined to be contentious, we do not have such a custom, nor do the churches of God.) This is the conclusion to Paul s discussion on women s proper conduct.

In a discourse on matters that affect personal predilection, a speaker or writer can expect to receive reaction from his audience or readers. Paul indicates as much with a conditional sentence that states a simple fact. Yes, there are people who wish to assert their individual rights. They probably use their slogan, All things are permissible (6:12; 10:23), and clamor for personal freedom. Even though Paul promotes Christian liberty, he teaches obedience to God s ordinances and precepts. He desires that all things be done decently and in order.) a.

But if anyone is inclined to be contentious. By using the term anyone, Paul speaks in generalities. He addresses neither the men, the women, nor a group of people. If anyone, even with good intentions, wants to argue about this matter, he will not receive a hearing from Paul. He has no time for someone whose mind is set on debating an issue for the sake of argument. The term that Paul has chosen to describe this person is one who loves to argue.

This person could be either a woman who asserts herself with respect to accepted norms and wants to be free or a man who comes to her defense to debate Paul. We are not given any details in this summary statement.) b. We do not have such a custom, nor do the churches of God. Paul refuses to be challenged on his teachings that are based on the Old Testament Scriptures. He knows that the rest of the apostles support him, and therefore he confidently writes the personal pronoun we. This is not the so-called editorial we, but an inclusive pronoun that embraces other leaders in the churches.) What does the word custom connote in this setting?

Calvin was of the opinion that Paul objected to the habit of arguing and disputing everything.��52�� Among Jewish and Gentile Christians, such conduct may have been evident especially in regard to matters of personal conduct. However, the passage itself conveys the sense that Paul has in mind the cultural practice of that day: that women wear head coverings during public worship services. He is saying that he, his fellow apostles, and the rest of the churches abide by the rule of being properly attired at worship. In brief, Paul appeals to the witness of the entire Christian church. Quite often in his writings he refers to all the churches.��53�� He brings the unity of the church to bear on the issue at hand. And he states implicitly that the contentious person, standing alone in this dispute, will have to face the whole church.) ) Greek Words, Phrases, and Constructions in 11:13 16) Verse 13) Q��� �P���� this combination is used in place of the reflexive pronoun �������� (for yourselves).��54��) ������ the neuter participle connotes that which is culturally acceptable and suitable.) Verses 14 15) $ the Majority Text has the particle or at the beginning of verse 14, but it lacks wide geographical support from textual witnesses.) �� in both verses denotes probability: in case it happens that & ) Verse 16) �0 this particle introduces a simple-fact condition.

Note that in the two clauses, Paul contrasts the indefinite pronoun ��� (anyone) with the personal pronoun !���� (we) with emphasis.) ) 2. The Lord s Supper) 11:17 34) 17 But in giving these instructions I do not praise you, because when you come together it is not for the better but for the worse. 18 For in the first place when you come together in the church, I hear that there are factions among you and in part I believe it. 19 For there must be dissensions among you, so that those who are proven [believers] may become evident among you. 20 Therefore, when you come together in the same place, it is not to eat the Lord s Supper. 21 For as you eat, each one takes his supper before others; one remains hungry and another is drunk. 22 For do you not have houses for the purpose of eating and drinking? Or do you despise the church of God and put to shame those who have nothing? What shall I say to you? Shall I praise you? In this I do not praise you.) 23 For I have received from the Lord that which I also delivered to you, that the Lord Jesus, in the night in which he was betrayed, took bread, 24 and when he had given thanks, he broke it and said: This is my body, which is for you.

Do this in remembrance of me. 25 In the same way, also taking the cup after supper he said: This cup is the new covenant in my blood; do this as often as you drink it in remembrance of me. 26 For as often as you eat this bread and drink this cup, you proclaim the death of the Lord until he comes.) 27 Therefore, whoever eats the bread or drinks the cup of the Lord unworthily shall be guilty of [profaning] the body and blood of the Lord. 28 But let a man examine himself and thus let him eat of the bread and drink of the cup. 29 For he who eats and drinks eats and drinks judgment to himself, if he does not discern the body. 30 Because of this, many among you are weak and ill and many have died. 31 But if we judged ourselves correctly, we would not be judged. 32 When we are judged, we are disciplined by the Lord so that we may not be condemned with the world.) 33 Therefore, my brothers, when you come together to eat, wait for one another. 34 If anyone is hungry, let him eat at home that you may not encounter judgment. And the rest of the things I will arrange when I come.) ) From a discussion on headship, propriety, and acceptable practice in worship, Paul now turns to the celebration of the Lord s Supper. He first examines the excesses at the meetings of the Corinthians (vv. 17 22), then the institution and formulary of the Lord s Supper (vv. 23 26), and last the preparation for worthily eating of the bread and drinking of the cup (vv. 27 32). Paul concludes this section with an exhortation to exercise restraint (vv. 33 34).) a. Excesses) 11:17 22) 17. But in giving these instructions I do not praise you, because when you come together it is not for the better but for the worse.) a.

But in giving these instructions I do not praise you. Paul begins with the adversative but to separate this verse from the preceding discourse. Is the break with the previous verses complete or partial? The answer depends on the interpretation of the term these instructions. This term might look forward to what Paul is going to say about the conduct of the Corinthians when they celebrate the Lord s Supper. Then the break is complete.

Or the term looks back, so that these instructions relate to what Paul had been saying earlier. Accordingly, the break is partial.) The fact that the Greek text has the pronoun this in the singular, not the plural (which most translations show), gives it a general connotation. Some scholars aver that this pronoun normally refers not to succeeding but to preceding material (compare 7:6).��55�� They understand the pronoun to refer to Paul s instructions on the proper conduct of men and women in public worship services. They add that Paul s instructions for the correct observance of the Lord s Supper (vv. 28 34) are far removed from the current passage. They, therefore, opt for a partial break in the context.) Considerations for a complete break predominate, however. First, the content of the passage itself reveals that Paul introduces a new subject: the Lord s Supper.

Paul places the verb I praise in the negative to contrast his positive statement at the beginning of the chapter (v. 2) and to repeat the negative in verse 22. In verse 2, he praised the Corinthians for guarding the traditions; here he censures them for unruly conduct which he must correct with pertinent instructions. Paul writes two distinct sections (vv. 2 16 and 17 34), which he begins with praise and censure respectively. And the second half of this verse (v. 17) is a causal clause that refers to the Corinthians meetings which, as the rest of the chapter shows, were unruly. In short, the forward look is preferred.) b. Because when you come together it is not for the better but for the worse.

In these few words, Paul compresses what he has heard concerning his readers unseemly behavior. He has become aware of the disorder by which the church is despised and the poor are humiliated (v. 22). Furthermore, the unworthy manner in which the Lord s Supper is celebrated is a sin against the body and blood of the Lord (v. 27). Christians failed to observe basic rules of courteous conduct. Paul mentions two extreme examples: some people remain hungry while others become drunk (v. 21). He had to rebuke the Corinthians by saying that their meetings did more harm than good.) 18.

For in the first place when you come together in the church, I hear that there are factions among you and in part I believe it.) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” a. For in the first place. When a speaker says or writes first, he is expected to proceed to the next point. A logical presentation that begins with the phrase in the first place must be followed with succeeding points. But Paul does not always give an orderly sequence of his thoughts. Elsewhere Paul also begins to enumerate his points but never lists a single one beyond his first of all 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 0 ). Nonetheless, with this phrase Paul wants to emphasize the importance of his instruction. He wants his readers to pay close attention to what he is going to say.) 1 2 2 8 0 0 b. When you come together in the church. In context, the phrase when you come together alludes to worship services, because Paul uses the phrase repeatedly in this chapter (vv. 17, 18, 20, 33, 34; and see 14:23, 26). We assume that worship services were generally held in private homes or at times, to accommodate the entire congregation, outdoors. From other New Testament passages we learn that Christians used to meet for worship not in large buildings but in private homes known as house churches.��56�� This means that the Corinthian church met in subgroups in the homes of prosperous members.) The words in the church should be understood as a general term that does not signify a building. Here the term should be interpreted in the sense of the body of Christ at worship services held at various places.) 1 1 2 8 0 “tw://bible.?id=51.4.16|AUTODETECT|” During the worship services, Paul s letters were read to the members of the church. Paul himself instructed the churches to exchange his letters and cause them to be read 7 1 -1 9 0 “tw://bible.?id=51.4.16|AUTODETECT|” Col. 4:16) 1 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” I Thess. 5:27) 1 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” Rev. 1:3) 1 1 -1 9 0 “tw://bible.?id=61.3.15-61.3.16|AUTODETECT|” ). These letters were placed on the same level as the Old Testament Scriptures and thus received canonical status 7 1 -1 9 0 “tw://bible.?id=61.3.15-61.3.16|AUTODETECT|” II Peter 3:15 16) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 c. I hear that there are factions among you. We have no information on how Paul heard about these irregularities. But members of Chloe s household (1:10 12) had told him about factions in the church, and a delegation from Corinth had given him an oral report (16:17). He elaborates not on personalities or theological matters but on social and economic issues evident at Corinthian worship services (vv. 20 22).) The factious spirit in the congregation probably originated for several reasons. Not only was there a desire to associate with either Paul, Apollos, Peter, or Christ (1:12); members of the church also came from different cultural, social, and economic backgrounds.

These believers were either Jews, Greeks, Romans, or nationals from other countries. Some were merchants, government officials, and professionals who belonged to the educated class. They were prosperous and lived in spacious homes. By contrast, laborers and dock workers were poor and usually lived in rented quarters.) d. And in part I believe it. With the last clause in this verse, Paul expresses himself cautiously.

Relying only on hearsay, he guards himself so that no one can accuse him of speaking rashly. Not everyone in Corinth is guilty of arrogance. Yet Paul wishes to call attention to the excesses that are prevalent in the Corinthian community, and he is fully aware that cultural and social differences remain facts of life.) 19. For there must be dissensions among you, so that those who are proven [believers] may become evident among you.) a. Difficulties. This verse is perplexing for both translators and commentators.

First, some versions put the text in parentheses to indicate that it is an explanatory note which could have been relegated to a footnote.��57�� Others introduce the first clause of the verse with translations that reflect concession or consent: I admit, or indeed. ��58�� Next, the text itself features the term dissensions as a variant of the word factions in verse 18. The text has the adjective proven, which must be supplemented with the noun believers. And, last, it has the phrase among you twice. This verse is difficult to translate.) b. Explanations. Although this text digresses slightly from the discourse proper, we do not need to put it in parentheses.

In fact, the word therefore in verse 20 draws a conclusion based on the text in verse 19.) 1 1 2 8 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” Paul is realistic and notes that separations occur because of Christ s gospel. He does not condone the schisms within the church but signifies that true believers should be cut off from societies inimical to that gospel. He urges that believers separate themselves from unbelievers 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” II Cor. 6:14 18) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 In one verse (v. 18) the writer counsels against factions but in the next verse allows dissension (v. 19). Still these two verses do not contradict each other; factions occur within the church while dissensions, in the good sense of the word, are voluntary separations from those who do not teach the doctrine of Christ. This interpretation of the term dissensions is strengthened by the rest of the verse, so that those who are proven [believers] may become evident among you. ��59��) The proven believers are Christians who have been approved by God because they stood the tests he gave them. Tested in spiritual warfare, they are recognized among God s people as genuine Christians.��60�� These believers shun things that pertain to worldliness. They love and obey God, adhere to Christ in faith, and demonstrate their loyalty to him in church and society.) In this verse the phrase among you occurs twice: first in regard to dissensions, and next with respect to believers. Some Greek manuscripts delete one or both of these occurrences.

Yet the textual support is strong for accepting both as genuine readings. Paul is saying that among the believers in the Corinthian church, unbelievers will infiltrate and with their teaching and lifestyle cause disruptions. Writes Frederic Louis Godet, The Second Epistle to the Corinthians shows in how brief a period this anticipation of the apostle was realized. ��61�� True followers of Christ will oppose the unbelievers in their midst.) c. Necessity. The verse in Greek begins with the word dei, which denotes not obligation but necessity. Paul tells the readers that dissensions among them are a necessity to bring out the best in true believers.

God works out his own purposes to strengthen Christians in times of testing and to punish unbelievers for their wicked deeds.) ) Practical Considerations in 11:18 19) 1 1 2 8 0 “tw://bible.?id=44.6.1|AUTODETECT|” Factors relating to language, culture, and geographic boundaries cause separation within the church. Early in church history linguistic differences among widows in Jerusalem caused neglect of one group 7 1 -1 9 0 “tw://bible.?id=44.6.1|AUTODETECT|” Acts 6:1) 1 1 -1 9 0 0 ). The fact that in the early church the New Testament Scriptures were translated into various languages (e.g., Latin, Coptic, Syriac) reflects the development of various churches along linguistic and often geographic lines.) 1 1 2 8 0 “tw://bible.?id=43.17.21|AUTODETECT|” During the Middle Ages, many distinctive groups arose in the Roman Catholic Church. And from the time of the Reformation, Protestant denominations have experienced untold fragmentation. The church today compares with a tree of numerous branches and twigs that form one unit. The imagery of a tree is helpful in explaining the origin and roots of denominations; nevertheless, unity appears to be elusive. Even if we say that unity does not imply uniformity, we know that Jesus prayer calls us to strive for oneness in the Christian church 7 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” John 17:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Unity and truth should be the two sides of the proverbial coin. Unity overcomes linguistic, cultural, and geographic barriers when believers confess and uphold the truth of Scripture. Conversely, unity and harmony should never be achieved at the expense of truth.) 1 1 2 8 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” Christians must separate themselves from the forces of unbelief and disobedience. They have the duty, on the basis of numerous admonitions, to depart from these forces 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” II Cor. 6:14 18) 1 1 -1 9 0 0 ). On the other hand, believers should strive to maintain, defend, and promote the unity of the body of Christ. Church leaders can split a church without much effort but have an extremely difficult time mending breaches.) 1 6 2 8 0 0 ) ) Paul briefly describes some deplorable conditions and voices his disapproval of the Corinthians lack of loving consideration for their poor brothers and sisters in Christ. He rebukes them for their ill-mannered behavior and informs them that he cannot praise them (v. 22). He teaches them how to observe Communion and counsels them to wait for one another when they come together for a fellowship meal (vv. 27 33). Paul s exquisite letter of love (chap. 13), although given in a different context, contains explicit instructions for how the well-to-do in Corinth can practice brotherly love.) 20. Therefore, when you come together in the same place, it is not to eat the Lord s Supper.) With the word therefore, Paul summarizes the preceding context (vv. 17 19) and with the first clause he repeats what he has said earlier in verse 18. In that verse he mentions the church.

Here he calls it the same place. Whether he means the church being assembled in one particular place (compare 14:23) or gathered in private homes is not particularly relevant in this verse. What Paul desires in the entire church is unity that can be achieved only in the context of love. He knows that the factions in the Corinthian church seriously undermine genuine love among God s people.) The text of verse 20 is grammatically awkward, for it lacks balance. We would expect literary balance with the personal subjects you in both clauses. But such is not the case; the second clause has an impersonal it instead of a personal subject you.

This switch causes confusion and leads to a possible misunderstanding. Does Paul mean not to eat the Lord s Supper at all? Or is he saying that it is no longer appropriate for the Corinthians to do so? In light of the factionalism in the church, we presume that Paul s contention is that partaking of Communion is inappropriate for the Corinthians. When believers come together in assembly, they cannot properly celebrate the Lord s Supper, because their loveless acts and unseemly behavior make true observance inconceivable. The Corinthians no longer honor the Lord when they come together for either a meal or Holy Communion.) 1 1 2 8 0 “tw://bible.?id=44.2.42|AUTODETECT|” In his history of the early church, Luke refers to the celebration of Communion as the breaking of bread 7 1 -1 9 0 “tw://bible.?id=44.2.42|AUTODETECT|” Acts 2:42) 1 1 -1 9 0 “tw://bible.?id=44.20.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.7|AUTODETECT|” 20:7) 1 1 -1 9 0 “tw://bible.?id=44.20.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=66.1.10|AUTODETECT|” ). By contrast, Paul calls the sacrament the Supper of the Lord. The expression of the Lord occurs only once more in the New Testament, in ) 7 1 -1 9 0 “tw://bible.?id=66.1.10|AUTODETECT|” Revelation 1:10) 1 1 -1 9 0 0 , where John speaks of the Day of the Lord. That is, both the Supper and the Day belong to our Lord Jesus Christ. We surmise that the term Lord s Supper became current about the time of Paul s correspondence with the Corinthian church and that the expression Lord s Day was well established by the end of the first century.) 1 1 2 8 0 0 21. For as you eat, each one takes his supper before others; one remains hungry and another is drunk.) 1 1 2 8 0 “tw://bible.?id=44.2.46|AUTODETECT|” Even though the information Paul provides is scanty, we infer that the Corinthians had displayed inconsistent behavior at their love feasts. What precisely do we know about love feasts? Luke tells us that after Pentecost the early Christians came together in their homes and shared their food as they enjoyed common meals 7 1 -1 9 0 “tw://bible.?id=44.2.46|AUTODETECT|” Acts 2:46) 1 1 -1 9 0 “tw://bible.?id=44.20.7|AUTODETECT|” ). The practice of sharing food with one another became the hallmark of the Christian church. Christians came together to eat a meal for nourishment and to partake of the elements of the Lord s Supper 7 1 -1 9 0 “tw://bible.?id=44.20.7|AUTODETECT|” Acts 20:7) 1 1 -1 9 0 “tw://bible.?id=44.20.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” ). At these gatherings they demonstrated the love of Christ for one another in word and deed. In a relatively short time, however, discrimination against the underprivileged became a common occurrence 7 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” Jude 12) 1 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” II Peter 2:13) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 In all probability, the Corinthians observed class distinctions in worship services and at the love feasts: prominent members received preferential treatment. The rich people consumed choice food from their own larders and left the remainder for the poor.��62�� They had no patience to wait until everyone had arrived.��63�� Instead they ate without waiting for the day laborers and slaves. We conjecture that some of the poor who were unable to come earlier saw that all the food had been consumed. They are the ones whom Paul describes as being hungry. The affluent, by contrast, had used their time to eat their fill and drink excessively. The word each in the text applies to the rich, not the poor.) 22.

For do you not have houses for the purpose of eating and drinking? Or do you despise the church of God and put to shame those who have nothing? What shall I say to you? Shall I praise you? In this I do not praise you.) a. For do you not have houses for the purpose of eating and drinking?

Paul now raises a number of questions. The first one is rhetorical and calls for a positive reply. This is not a query addressed to every reader. Not at all. Paul boldly confronts the prosperous homeowners and tells them to eat and drink at home. He implies that they should not even attend love feasts if they have neither regard nor love for the poor.) 1 1 2 8 0 “tw://bible.?id=59.1.9|AUTODETECT|” b. Or do you despise the church of God and put to shame those who have nothing? In Acts, Luke records that some prominent people became members of Christ s church. For instance, Luke mentions the Roman proconsul Sergius Paulus in Cyprus (13:6 12), the merchant Lydia from Thyatira (16:14), and Titius Justus at Corinth (18:7). The rich, however, were a minority while the poor were in the majority. Are the rich in Corinth looking down on those who are poor? Humble people may be materially poor but spiritually rich; the reverse is often true of the rich. Indeed, from a spiritual perspective the poor should take pride in their high position 7 1 -1 9 0 “tw://bible.?id=59.1.9|AUTODETECT|” James 1:9) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Paul rebukes the rich for looking down on the poor who are their spiritual brothers and sisters. The rich are despising the church, which is the very body to which they belong. They should realize that Jesus, the head of that body, loves and cherishes every member. Moreover, no part of the body can afford to disregard another part (see 12:14 27). With a rhetorical question, Paul approaches the rich and asks them if they realize that they are despising the church by humiliating the poor. To their shame they have to admit that this is the case.) c.

What shall I say to you? Shall I praise you? In this I do not praise you. With two successive questions, Paul indicates that he is at a loss to express himself effectively. He puts the matter before his readers and asks them, as it were, to assist him in finding the correct words. What am I to say to you?

Am I to praise you? They know the answer to the second query. They themselves have to admit that they are unworthy of praise. To underscore his disapproval, Paul repeats his earlier remark: I do not praise you (v. 17).) ) Greek Words, Phrases, and Constructions in 11:17 22) Verse 17) ����������� the present participle from ���������� (I command, instruct) denotes the mode in which Paul emphasizes his reason for being unable to praise the Corinthians.) ��������, ‘���� these two comparative adverbs are positive in meaning: in a good & bad way. ��64��) Verse 18) ��� this particle has no counterpart in the next verse (v. 19) but has an implied contrast in verses 20 22 without the expected particle ��. Friedrich Blass and Albert Debrunner interpret ������ (in the first place) and its lack of sequel to mean from the very outset. ��65��) � ������� this phrase without the definite article (in [the] church) is synonymous with �v �x �P�� (in the same place) in verse 20.) ���� the verb I hear actually means I am told. ) Verse 19) �p� ��� this combination is the reverse of the usual ��v ��� (indeed) and signifies for also, for precisely. ��66��) 1 1 2 8 0 “tw://bible.?id=45.14.18|AUTODETECT|” ������� an adjective meaning approved from the verb �������� (I test, examine [v. 28]). See ) 7 1 -1 9 0 “tw://bible.?id=45.14.18|AUTODETECT|” Rom. 14:18) 1 1 -1 9 0 “tw://bible.?id=45.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=47.10.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.18|AUTODETECT|” II Cor. 10:18) 1 1 -1 9 0 “tw://bible.?id=47.13.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.7|AUTODETECT|” 13:7) 1 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” James 1:12) 1 1 -1 9 0 0 .) 1 14 2 8 0 0 Verses 20 21) ������������ Q��� this is the genitive absolute construction with the present participle and personal pronoun in the genitive case: when you come together. The subject of the main verb ���� is impersonal, however, and causes a more or less awkward construction.) ���������� I take beforehand. First, this is the iterative or customary present, which shows that the action happened frequently in Corinth.��67�� Next, the preposition ��� (before) has not lost its temporal meaning in the context in which Paul uses it.��68��) Verse 22) �� the negative particle in a rhetorical question expects a positive reply. The particle �P� negates the verb to have.) ������ to eat. The present infinite is used to indicate repeated occurrence. The two preceding verses (vv. 20 21) feature the aorist infinitive ������ (to eat) which is constative.) �4�� this is the aorist subjunctive of the verb to say, just as ������� is the aorist subjunctive of the verb to praise.

In two successive questions, Paul uses deliberate subjunctives. The future indicative ����� appears in the following declarative sentence.) ) ) b. Institution) 11:23 26) When churches celebrate Holy Communion, they hear the words Paul received from the Lord and which he has passed on to believers. The words of this particular passage are the formulary used for the observance of the Lord s Supper. That is, we use the words Paul gave to the Corinthians and not the words recorded by the Gospel writers. The wording in the Gospel accounts, and even the sequence, differs from that given by Paul in this chapter.

The commentary on the following verses (vv. 23 26) will discuss the dissimilarity of the various accounts.) 23. For I have received from the Lord that which I also delivered to you, that the Lord Jesus, in the night in which he was betrayed, took bread, 24. and when he had given thanks, he broke it and said: This is my body, which is for you. Do this in remembrance of me. ) a. For I have received from the Lord that which I also delivered to you. When Paul expressed his perplexity in not knowing what to say to the Corinthians (v. 22), he did not mean to convey to them that he was speechless. On the contrary, as the father of the Corinthian church he teaches its members the significance and proper manner of celebrating the Lord s Supper.

Believers must understand that when they eat the bread and drink from the cup of the Lord, they are guests at his table. If Christians partake without loving their fellow church members, they are dishonoring the Lord himself. For that reason, they must learn the words spoken by the Lord when he instituted his Supper. ) 1 1 2 8 0 “tw://bible.?id=44.9.17|AUTODETECT|” Paul says that he has received the Communion formulary from the Lord. Does he mean that Jesus communicated this formulary at the time of Paul s conversion or during a subsequent vision? Either is possible. But the Lord Jesus also communicated his word indirectly to Paul, as he did through the agency of Ananias in Damascus 7 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” Acts 9:17) 1 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” ). Thus, Paul may mean that some of the apostles taught him the words of the institution of the Lord s Supper. In fact, Paul spent fifteen days in the company of Peter 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 0 ). We conjecture that Paul received the information through the agency of other apostles. Nonetheless, the revelation came first from Jesus, who is the Lord of this tradition and personally directs the development of the church.��69��) 1 1 2 8 0 “tw://bible.?id=52.1.5|AUTODETECT|” The words received and delivered are technical terms that denote the individual links in the chain of tradition. (Elsewhere Paul alludes to this handing on of divine revelation [see 15:3]. A perfect example is Paul s preaching in Thessalonica, where he orally transmitted the gospel to the Thessalonians. They in turn passed it on by word of mouth to people throughout Macedonia and Achaia [) 7 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” I Thess. 1:5) 1 1 -1 9 0 “tw://bible.?id=52.1.6-52.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.1.6-52.1.8|AUTODETECT|” 6 8) 1 1 -1 9 0 0 ].) The words of the institution originated not with Paul but with Jesus. Hence, these words are divine and must he honored, kept, and transmitted. Paul is saying that he received the words of the Lord s Supper from the Lord through the apostles and now passes them on to the Corinthians. He expects these people to accept this sacred trust and tradition which they must in turn pass on to others.) 1 2 2 8 0 0 b. That the Lord Jesus, in the night in which he was betrayed. We are confident that the account of the events regarding Jesus betrayal and arrest were familiar to the readers. By adding the name Jesus to the title Lord, Paul directs the attention of the readers to the earthly life of Jesus and the humiliation which the Lord experienced. But see the contrast: while Jesus adversaries were laying their plans to arrest and murder him, the Lord instituted the sacrament of Holy Communion.) Paul describes the act of betrayal with a Greek verb in the imperfect tense to indicate a deed that was in progress. Only Paul gives this information as an introduction to the very words Jesus uttered.

The Evangelists place the institution in the immediate context of the Passover feast and the broader context of Jesus impending agony in Gethsemane and subsequent suffering and death at Calvary, thus placing the Lord s Supper in the context of history. But Paul discloses that Communion also is the repeated act of receiving and delivering the sacrament until the Lord returns (v. 26).) 1 1 2 8 0 “tw://bible.?id=42.22.19|AUTODETECT|” c. [Jesus] took bread, and when he had given thanks, he broke it. In the Greek, we see the same wording in ) 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 “tw://bible.?id=40.26.26|AUTODETECT|” . The accounts of ) 7 1 -1 9 0 “tw://bible.?id=40.26.26|AUTODETECT|” Matthew 26:26) 1 1 -1 9 0 “tw://bible.?id=41.14.22|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.14.22|AUTODETECT|” Mark 14:22) 1 1 -1 9 0 0 are nearly identical in translation except for a different verb form for gave thanks. And the Gospel accounts specify that Jesus gave the bread to his disciples. Paul, however, omits this detail; he probably wanted to provide a general context applicable to everyone who partakes of the bread.) 1 2 2 8 0 0 The words of the formulary echo other traditions or events. For example, at the feeding of the five thousand, Jesus took the bread, looked up to heaven, gave thanks, and broke it.��70�� Jewish fathers followed the same ritual at a meal or at a Passover feast. Near the conclusion of the Passover celebration, Jesus instituted the Lord s Supper when he took bread a reference to his own body that was about to be subjected to suffering and death.) d. [He] said: This is my body, which is for you. Do this in remembrance of me. The Gospel writers also record this saying of Jesus; and we can compare their wording with that of Paul:) 7 1 2 8 0 “tw://bible.?id=40.26.26|AUTODETECT|” Matt. 26:26) 1 1 -1 9 0 “tw://bible.?id=41.14.22|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=41.14.22|AUTODETECT|” Mark 14:22) 1 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.*?id=46.1.24|AUTODETECT|” I Cor. 1:24) 1 1 -1 9 0 0 ) 1 13 2 8 0 0 Take and Take it; ) eat; ) this is this is This is This is ) my body. my body. my body my body, ) given for which is for ) you; you. ) do this in Do this in ) remembrance remembrance ) of me. of me. ) ) ) We see that the accounts of Matthew and Mark are almost identical, as are those of Luke and Paul. A dissimilarity between Matthew and Mark is the addition of the imperative eat in Matthew s narrative. Likewise, Luke has the verb given, which Paul omits. Luke and Paul do not record the command take and eat at the beginning of Jesus saying; conversely, Luke and Paul alone feature Jesus command to do this in remembrance of me. All four writers have the words this is my body in common.) Since the time of the Reformation theologians have discussed the interpretation of the words this is my body. A commentary is not the place to present a lengthy theological discourse.

But I will make a few remarks. The morsel of bread which Jesus held in his hand did not become his physical body; the bread remained bread. It was a symbol that stood for the reality of his body. Much as the dove descending on Jesus at the time of his baptism represents the Holy Spirit, so the bread represents Christ s body.��71��) 1 1 2 8 0 “tw://bible.?id=45.5.7-45.5.8|AUTODETECT|” Jesus said to his disciples, This is my body, which is for you. On the eve of his death, he spoke prophetically about his physical body that would be nailed to a cross as an atonement for sin. His body would be delivered for all who believe in Christ and at Communion partake of the bread. Jesus indicated that he would die in their place 7 1 -1 9 0 “tw://bible.?id=45.5.7-45.5.8|AUTODETECT|” Rom. 5:7 8) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 What shall we say about the exalted and invisible body of the ascended Christ? The bread which the believer eats is a sign of that glorified body which is now in heaven. Through the Holy Spirit, partakers of the bread are brought together by faith into fellowship with Christ and experience his sacred presence and power.) The command to do this in remembrance of me can be understood in both an objective and a subjective sense. Objectively, it refers to our prayer to God that he will graciously remember the Messiah and cause his kingdom to come at his appearing.��72�� Subjectively, it means that we as partakers at the Lord s table remember his death on the cross. Of these two interpretations, the second one appears to be more relevant in the context. Within the Corinthian church, the people failed to observe the Lord s Supper properly (vv. 20 21).

They needed to remember Jesus death and reflect on its implication for them. Hence, Paul repeats the words of Jesus as a reminder to the Corinthians that the Lord s Supper is an act of remembrance.��73��) By eating the bread and drinking from the cup, Paul says, we proclaim the Lord s death (v. 26). We must do this repeatedly, as Jesus command indicates, to remember his death. But there is much more to the Lord s Supper than a remembrance of his death. We also call to mind Christ s redemptive work, his resurrection and ascension, his promise to be with his people always, and his eventual return.��74��) ) Practical Considerations in 11:23 24) What is the meaning of the Lord s Supper when a Christian partakes of the holy elements? I remember the first time that I was given the privilege to participate.

For weeks I had looked forward to the celebration of the Lord s Supper, but this anticipation was restrained when I ate and drank with the other worshipers. I had expected a supernatural influx of divine power, but nothing miraculous happened during that worship service. I thought about Christ s death on the cross of Calvary, the remission of sin, and the presence of the Lord. In a sense, that first experience for me was sobering and devoid of magic.) As time went by, I matured spiritually and began to experience Christ s presence at the Communion services. As the host, he invited me to be his guest at the table. As the Mediator of the new covenant that God had made, he considered me a covenant partner.

As the Lamb of God slain at Golgotha, he cleansed me from my sins. As my brother and friend, he showed me how to live to God s glory and express my thankfulness to him. As the source of bliss, he filled me not with grief and sadness for his death but with joy and gladness for his presence.) 1 1 2 8 0 “tw://bible.?id=66.22.20|AUTODETECT|” What is the meaning of the Lord s Supper? It is a time of reflecting, rejoicing, and thanksgiving. As we experience the spiritual presence of the Lord at the table, we with the church of all ages and all places fervently pray Maranatha, Come, O Lord 7 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” Rev. 22:20) 1 1 -1 9 0 0 ).��75��) 1 3 2 8 0 0 ) ) 25. In the same way, also taking the cup after supper, he said: This cup is the new covenant in my blood; do this as often as you drink it in remembrance of me. ) 1 1 2 8 0 “tw://bible.?id=40.26.27|AUTODETECT|” a. Variations. The wording of this verse is almost identical to that of Luke s account. In the Greek text of the three synoptic Gospels, only Luke has the expression in the same way, and only he omits the verb to take 7 1 -1 9 0 “tw://bible.?id=40.26.27|AUTODETECT|” Matt. 26:27) 1 1 -1 9 0 “tw://bible.?id=41.14.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.23|AUTODETECT|” Mark 14:23) 1 1 -1 9 0 0 ). For the sake of clarity the word taking has to be supplied in verse 25.) 1 1 2 8 0 “tw://bible.?id=42.22.20|AUTODETECT|” Matthew writes that Jesus takes the cup and commands his disciples, Drink from it, all of you (26:27). Mark has a declarative sentence that states, they all drank from it (14:23). But Luke records Jesus comment: This cup is the new covenant in my blood, which is poured out for you 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 0 b). Paul relates the first part of Luke s sentence but not the second. And of all Last Supper accounts, only that of Paul has the words, Do this as often as you drink it in remembrance of me. Conversely, the three synoptic Evangelists show balance in respect to the beneficiaries of the bread and the cup when they write, poured out for many/you (Matt. and Mark/Luke).) 1 1 2 8 0 “tw://bible.?id=24.31.31|AUTODETECT|” Both Matthew and Mark write, my blood of the covenant. But Luke records Jesus words as the new covenant in my blood. Did Jesus say new covenant in fulfillment of Jeremiah s prophecy 7 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” Jer. 31:31) 1 1 -1 9 0 0 ) and Luke recorded the adjective new? Did both Matthew and Mark delete this adjective? Regardless of the question concerning variations, Luke s and Paul s accounts show remarkable similarities in wording.) 1 1 2 8 0 0 b. Meaning. In the same way, also taking the cup after supper, he said. Paul uses the phrase in the same way to parallel with a minimum of words the taking of the bread and the taking of the cup. The conjunction also affirms that Jesus adopted the same procedure with the cup as with the bread. When Paul writes after supper, he intimates that after the bread was distributed and eaten, the cup had to be filled for the third time, according to custom.��76�� Then it was passed on to the disciples.

At a Jewish Passover meal, the participants drank at intervals from four cups (see the commentary at 10:16). When Jesus took the cup, it was the third cup known as the cup of blessing. ��77�� At this moment he instituted the second part of the Lord s Supper. Conversely, the partaking of the bread and of the cup in the Corinthian church may have been separated by some interval, in view of the phrase after supper (v. 25).) 1 1 2 8 0 “tw://bible.?id=2.24.8|AUTODETECT|” This cup is the new covenant in my blood. According to Paul and Luke, Jesus does not say that the liquid in the cup is his blood and thus he fails to compose a direct parallel with his words this is my body. Although Matthew and Mark balance the terms body and blood in their Gospels, in the accounts of Luke and Paul the parallel fails because the expression new covenant is central. This expression gives the word blood a deeper spiritual meaning. The cup represents the new covenant that Jesus ratifies with his blood. When Moses confirmed the first covenant at Mount Sinai, he sprinkled blood on the people and said, This is the blood of the covenant that the Lord has made with you 7 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” Exod. 24:8) 1 1 -1 9 0 “tw://bible.?id=38.9.11|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=38.9.11|AUTODETECT|” Zech. 9:11) 1 1 -1 9 0 0 ). Animal blood was sprinkled for the first covenant, Christ s blood for the new covenant.) 1 1 2 8 0 “tw://bible.?id=2.24.4-2.24.8|AUTODETECT|” What is a covenant? The word covenant points to a unilateral disposition made by God in favour of man, and is not to be understood in terms of a mutual agreement made between two parties of equal standing. ��78�� God instituted the first covenant in the days of Moses 7 1 -1 9 0 “tw://bible.?id=2.24.4-2.24.8|AUTODETECT|” Exod. 24:4b 8) 1 1 -1 9 0 “tw://bible.?id=58.8.13|AUTODETECT|” ); he gave the Israelites promises which he fulfilled; as their part of the covenant obligations, the Israelites were asked to keep God s law, which they failed to do. By making a new covenant with his people, God made the old one obsolete 7 1 -1 9 0 “tw://bible.?id=58.8.13|AUTODETECT|” Heb. 8:13) 1 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” ). He ratified this new covenant with Christ s blood shed once for all 7 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” Heb. 9:26) 1 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 “tw://bible.?id=58.7.22|AUTODETECT|” ). God appointed Jesus as the mediator of this covenant 7 1 -1 9 0 “tw://bible.?id=58.7.22|AUTODETECT|” Heb. 7:22) 1 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” ), and Jesus fulfilled it by giving up his body and blood. Concisely, in the word covenant lies the implicit parallel of Jesus body that was slain for the benefit of his people and Jesus sprinkled blood that confirms this new covenant with them 7 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” Rom. 3:25) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Every believer who drinks from the cup at the Lord s table is a member of the covenant that Christ has ratified in his blood. This also holds true for eating the bread. All those who partake of the one loaf signify that they participate in the one body of Christ (10:17). Together they form a covenant community.��79��) c. Command. Do this as often as you drink it in remembrance of me.

For a second time, Jesus issues a command to observe the sacrament of Communion. But he is more specific in giving this command. He instructs his people to celebrate and, whenever they do, to remember him in connection with his shed blood for the remission of sin.) In Old Testament times, the Israelites were commanded to observe Passover on the fourteenth of the Hebrew month Nisan. By contrast, Jesus commands his people to both eat the bread and drink of the cup regularly, but refrains from giving his followers a fixed schedule. Some churches have Communion once every three months, others celebrate it monthly, and still others weekly. Although the Lord s Supper is observed in numerous churches on Maundy Thursday or Good Friday, its celebration is not limited to a stated time.

Instead Jesus says, As often as you observe Communion, you must remember that I offered myself on your behalf. ) 26. For as often as you eat this bread and drink this cup, you proclaim the death of the Lord until he comes.) a. For as often as you eat this bread and drink this cup. Of all the New Testament writers who record the words of the institution of the Lord s Supper, only Paul has Jesus command: Do this as often as you drink it in remembrance of me. Paul adds his own summary of and insight into the Lord s Supper. With the conjunction for, he summarizes Jesus formulary.

He repeats the words as often as and links them to both the eating of the bread and the drinking of the cup. These two actions must always be equal elements of this sacrament. At the Corinthian love feasts and Communion services, irregularities occurred which Paul now seeks to rectify.) b. You proclaim the death of the Lord. Paul teaches that all those who eat the bread and drink from the cup symbolically proclaim Jesus death.��80�� By his death, Jesus has made them partners of the new covenant that God established with his people and of which Christ is the mediator. Paul reminds them of the spiritual benefits that accrue from Jesus sacrifice on the cross, and they by partaking of the bread and the cup acknowledge unity one with another in Christ.) When the church celebrates the Lord s Supper in the setting of a worship service, ministers of the Word ought to proclaim the significance of Christ s death.

Whenever they expound the Word verbally, the worshipers proclaim it silently by partaking of the sacramental elements.) c. Until he comes. The members of the church proclaim both Jesus death and his return. They look forward to the day when Christ shall return and they shall be forever with the Lord. In the church of the second half of the first century, believers celebrated Communion and then prayed Maranatha (Come, O Lord).��81��) Christians cannot suppress their desire to be with Jesus; they must proclaim his death, resurrection, and return. In a similar vein, the prophet Isaiah notes his inability to suppress this desire:��82��) For Zion s sake I will not keep silent,) for Jerusalem s sake I will not remain quiet,) till her righteousness shines out like the dawn,) her salvation like a blazing torch.) 1 1 2 8 0 “tw://bible.?id=23.62.1|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=23.62.1|AUTODETECT|” Isa. 62:1) 1 1 -1 9 0 0 ]) 1 6 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 11:23 26) Verse 23) �� & Q��� note that these two personal pronouns occupy key positions for emphasis: the first one at the beginning of the first clause and the other at the end of the main sentence.) �x ��� ������ from the Lord. The difference between �� and ���� after the verb ����������� (I receive) is negligible.) 1 1 2 8 0 “tw://bible.?id=44.2.23|AUTODETECT|” ���������� the imperfect denotes the act of betraying or delivering . The passive is a Semitic construction to avoid using the name of God. According to Peter at Pentecost, the Father delivered Jesus over to sinful men 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 0 ).��83��) 1 1 2 8 0 0 Verse 24) 1 1 2 8 0 “tw://bible.?id=40.26.26|AUTODETECT|” The Majority Text, reflected in two translations (KJV, NKJV), has expanded the text by incorporating the words take and eat. Early and major manuscripts would not omit these words, however, if they were part of the text. For this reason, editors of the Greek New Testament regard them as an insertion influenced by the text of ) 7 1 -1 9 0 “tw://bible.?id=40.26.26|AUTODETECT|” Matthew 26:26) 1 1 -1 9 0 0 . Similarly, the Majority Text inserts the expression which is broken between this is my body and for you. The verb broken is an echo of the same verb used for the breaking of bread.��84��) 1 20 2 8 0 0 ����� ��� ���� �x ���� The gender of the demonstrative pronoun is natural, being attracted into the gender of the predicate nominative, �x ���� ���; the reference may very well be to ���� [bread] although it is masculine. ��85�� In the present clause, the predicate nominative probably receives emphasis: This is my body instead of This is my body or This is my body. ) ����� ������� the demonstrative pronoun this includes all the parts of the ceremony (see also v. 25). The present imperative of the verb to do calls for repeated action.) �0� this preposition controls the accusative case and connotes purpose: to remember me. ) �t� �t� �������� the presence of the possessive adjective my between the definite article and the noun expresses emphasis. It is the act of remembering Jesus person and work.) Verses 25 26) �� and ��� both possessive adjectives are placed between a definite article and a noun to indicate emphasis.) A����� this adverb expresses the idea of indefinite repetition . It occurs in both verses (vv. 25, 26) with the present subjunctive ������ (you eat).��86��) ��� �W ��� until he comes. This clause is not a simple time reference but ��� is a prospective subjunctive which & may therefore be freely translated until (matters have developed to the point at which) he comes. ��87��) ) ) c. Preparation) 11:27 34) Merely reciting Jesus words while properly celebrating the Lord s Supper is insufficient to rectify the deplorable conditions at the Corinthian love feasts and Communion ceremonies.

Paul wanted the Christians at Corinth to examine their spiritual and social lives. After repenting of their sins, they are to come freely to the Lord s table in the knowledge that they will not be condemned. They must realize the sacredness of the sacrament and the necessity of coming to the Holy Supper with profound reverence. Celebrating Communion calls for joy and happiness but never for superficiality and carelessness.) 27. Therefore, whoever eats the bread or drinks the cup of the Lord unworthily shall be guilty of [profaning] the body and blood of the Lord.) a. Translation.

First, translators and editors of the Greek text differ on the division of this text. Should the verse be the conclusion of the preceding paragraph or the beginning of a new one? Most scholars think that Paul commences another aspect of his teaching about the Lord s Supper and therefore opt for a new paragraph.) Next, the sentence is clear in Greek but not in English. The word profaning or its equivalent should be supplied to clarify that the nonchalant partaker of Communion is sinning against the Lord himself. If we provide a literal translation, it means that the partaker of the Lord s Supper is guilty of murdering Jesus.) b. Incompatibility.

Therefore, whoever eats the bread or drinks the cup of the Lord unworthily. Both bread and cup belong to the Lord, so that anyone who partakes of both these elements without observing Christ s holiness sins against him. Paul writes the little word or to emphasize the fact that when the eating or drinking is profaned, the partaker stands guilty. In light of the parallel sentences in the preceding and succeeding verses (vv. 26, 28), the connective or appears to mean the same thing as and.) Explanations of the adverb unworthily are numerous and diverse because the adverb by itself can be understood in various ways. To illustrate the options: persons are of the opinion that they are not worthy of such holy food and drink; partakers come without repentance of sin and thus without self-examination; affluent Corinthians reveal contempt for the poor; communicants fail to express gratitude to Christ by turning the sacrament into a frivolous feast.��88��) Perhaps Paul intended that the adverb unworthily be interpreted as broadly as possible. True, some of the Corinthians demonstrated a lack of love, while others failed to make a distinction between the love feast and the observance of Communion.

Both were wrong, and Paul confronts them. But the text has a message for the universal church, too. Christians should never regard the celebration as a mere ritual. Rather, sincere believers ought to anticipate the Lord s Supper. Christians should confess their unworthiness because of sin but their worthiness because of Christ. Paul is not demanding perfection before believers are allowed to come to Communion.

He advocates a lifestyle that is governed by the claims of Christ s gospel and which attributes the highest praise to God.) c. Guilt. [He] shall be guilty of [profaning] the body and blood of the Lord. The words unworthily and guilty are juxtaposed in the Greek and explain each other, as a contemporary illustration helps us understand. A person who burns the flag of his native country testifies that he has no respect for his homeland. Granted that a flag is a mere piece of cloth, we nevertheless know that it is a symbol of a nation; disrespect for a flag is understood as contempt for the country it represents.) 1 1 2 8 0 “tw://bible.?id=44.7.52|AUTODETECT|” Likewise, partaking unworthily of the Communion elements signifies sacrilege. Persons who profane the bread and the cup of the Lord offend the Lord himself. Purposely they have chosen not to proclaim Christ s death but to set themselves against the Lord and take their place with those who killed him. These people are guilty of the body and blood of the Lord, because they put the Son of God to open shame and treat him with insolence 7 1 -1 9 0 “tw://bible.?id=44.7.52|AUTODETECT|” Acts 7:52) 1 1 -1 9 0 “tw://bible.?id=58.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.6|AUTODETECT|” Heb. 6:6) 1 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” 10:29) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 28. But let a man examine himself and thus let him eat of the bread and drink of the cup.) Is Paul counseling the Corinthians to conduct self-examination before coming to the Lord s table? Should a pastor exhort the parishioners to examine themselves before they celebrate Communion? The answer to these two queries is a resounding yes. Here are the reasons:) First, with the adversative but Paul prescribes self-examination for everyone who desires to partake of the bread and the cup of the Lord. He understands the word man generically to exclude no one.) 1 1 2 8 0 “tw://bible.?id=47.13.5-47.13.6|AUTODETECT|” Next, the meaning of the verb to examine is applicable both to the original reader s of this epistle and to the members of the church universal. The present tense of the imperative verb to examine indicates that anyone who partakes of the Lord s Supper must examine himself regularly. The Corinthians should know that they cannot partake of Communion with hearts filled with either contempt or frivolity. After due self-examination they must approach the Lord s table with genuine love for both the Lord and their fellow man. This holds true for all Christians everywhere. They are to come to the Communion table with hearts attuned to God and the Scriptures 7 1 -1 9 0 “tw://bible.?id=47.13.5-47.13.6|AUTODETECT|” II Cor. 13:5 6) 1 1 -1 9 0 0 ). That table truly symbolizes the holiness of the Lord and his sacred presence. Into this holiness God s people may enter when they have sought and obtained remission of sin. In brief, the table of the Lord tolerates neither unbelief nor disobedience.��89�� It is for those people who express true faith in Jesus Christ and proclaim his death in expectation of his return.) 1 7 2 8 0 0 29. For he who eats and drinks eats and drinks judgment to himself, if he does not discern the body.) a. Text. This passage explains and supports the preceding verse (v. 28). Some Greek manuscripts have an expanded reading of this text. They add the adverb unworthily after the clause he who eats and drinks and the words of the Lord following the term body that is, For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord s body (NKJV).

A few translations feature both additions,��90�� others embrace only the second expansion.��91�� The longer reading, however, appears to be a well-meant attempt to explain the text with the help of verse 27. In ancient times, a scribe usually would not condense but rather enlarge a text. The more difficult text is the shorter reading, and because omission of the words in question is hard to explain, we accept the shorter reading.��92��) b. Meaning. For he who eats and drinks eats and drinks judgment to himself, if he does not discern the body. The first part of the verse is repetitious and is explained in the second clause.

The causal conjunction for links this verse to the preceding context that speaks of self-examination prior to partaking of the Communion elements. Anyone who eats and drinks without such introspection, receives God s judgment but not God s condemnation if he or she repents and properly differentiates. A person s failure to submit to self-examination results in God s subsequent judgment. This is as inevitable as night follows day.) What is Paul s advice? He says that judgment happens only if a person discerns not the body. That is, the partakers must make a clear distinction between the bread that they eat at the love feast for nourishing their physical bodies and the bread of the Lord s Supper for the benefit of the body of believers.��93�� We eat bread to nourish our bodies, but that same bread is holy when it is set apart for Communion.

The act of differentiating relates to the eating of bread, which harmonizes with the immediate context.) Does the term body (v. 29) refer to the body of the Lord, as in some translations? Is it an abbreviation for the body and blood of the Lord (v. 27)? Or is it a reference to the body of believers (10:16)?��94�� Almost all commentators understand this verse (v. 29) in the light of its immediate context that speaks of the body of the Lord; they see a close connection between verses 27 and 29. Commentators understand that the better manuscripts omit the words of the Lord as modifiers of the term body. Yet they understand that this particular term is a shortened form of the full clause the body and blood of the Lord in verse 27. And last they doubt that Paul expects the reader to perceive that he means the body of believers (10:16).

Paul is referring to the body of the Lord which the Communion bread and cup represent.) ) Practical Considerations in 11:27 29) 1 1 2 8 0 “tw://bible.?id=19.15.1|AUTODETECT|” The psalmist asks the Lord who of all people may be admitted to God s sanctuary 7 1 -1 9 0 “tw://bible.?id=19.15.1|AUTODETECT|” Ps. 15:1) 1 1 -1 9 0 0 ). To put it differently, who may be a guest at your table, Lord? The answer is: a person who is blameless, righteous, truthful, morally upright, and obedient to God s law. Does this mean that only those who are perfect can enter the sanctuary and sit at the Lord s table? No, but even in ancient Israel the people had to prepare themselves before they entered the tabernacle or temple grounds. They had to submit themselves to self-examination before they entered the courts of the Lord for the three feasts of Passover, Firstfruits, and Booths.��95�� Similarly, in the New Testament, Christians are asked to examine themselves before they come to the table of the Lord.) 1 19 2 8 0 0 But who may be admitted to the Communion table? German theologian Zacharius Ursinus struggled with the same question. In 1563, he formulated a biblical answer that is thorough and to the point:) Those who are displeased with themselves) because of their sins,) but who nevertheless trust) that their sins are pardoned) and that their continuing weakness is covered) by the suffering and death of Christ,) and who also desire more and more) to strengthen their faith) and to lead a better life.) Hypocrites and those who are unrepentant, however,) eat and drink judgment on themselves.��96��) 30. Because of this, many among you are weak and ill and many have died. 31. But if we judged ourselves correctly,��97�� we would not be judged. 32. When we are judged, we are disciplined by the Lord so that we may not be condemned with the world.) a.

Because of this. The result of the Corinthian neglect is evident in the Christian community. At the conclusion of his discourse on the Lord s Supper, Paul courageously points out the sad effect of the abuses.) b. Many among you are weak and ill and many have died. As the Corinthians first pastor, Paul probably received detailed oral information about the physical health of the church members from the three-man delegation (16:17). He heard that many of the members were indisposed, others were sick, and still others had passed away.

Those who were indisposed were inflicted with temporary illnesses; the sick were failing in health and many of them had no hope of recovery; those who died are euphemistically described as they who are asleep. ) With prophetic insight, Paul draws his conclusions from the news he has received. He deems it necessary to inform the Corinthians that their illnesses and deaths are related to the verdict that God has handed down to them. This verdict stems from their improper observance of the Lord s Supper. Hence, he once more calls attention to their self-examination.) Paul gives no one a license to become a self-appointed judge of someone else s afflictions. Instead, he urges everyone to conduct a true self-examination of one s moral and spiritual life.) c. But if we judged ourselves correctly, we would not be judged.

The English translation is unable to match the Greek text, which has a double reflexive, one in the verb to judge ourselves and the other in the pronoun ourselves. Paul wants to avoid giving the Corinthians the idea that others may judge them. He wants everyone correctly to examine his or her own life.) Verse 31 is actually a conditional sentence that conveys a contrary-to-fact meaning. Paul is saying that if we subject ourselves to thorough self-examination (which we are not now doing), we would not be judged (but we are receiving God s judgment). With the first person plural, Paul includes himself even though the conditional sentence clearly relates to the Corinthians alone. They are at fault; nevertheless God wants them to repent and change their attitude.) 1 1 2 8 0 “tw://bible.?id=47.7.10|AUTODETECT|” d. When we are judged, we are disciplined by the Lord. Paul himself interprets for us the meaning of the verb judged. He says not that God punishes us but that he disciplines us. God punished his Son who bore our sins on the cross and with his death removed them. If God should punish us, Christ would not have borne all our sins. But God will not punish both Christ and us. God disciplines us, so that we may turn to him in full penitence. By repenting of our sinful ways, we experience God s forgiveness, grace, mercy, and love 7 1 -1 9 0 “tw://bible.?id=47.7.10|AUTODETECT|” II Cor. 7:10) 1 1 -1 9 0 “tw://bible.?id=60.4.17|AUTODETECT|” ). We should understand that afflictions are God s instruments to bring us closer to him. He chastises us because we are his children 7 1 -1 9 0 “tw://bible.?id=60.4.17|AUTODETECT|” I Peter 4:17) 1 1 -1 9 0 “tw://bible.?id=58.12.5-58.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.5-58.12.7|AUTODETECT|” Heb. 12:5 7) 1 1 -1 9 0 “tw://bible.?id=58.12.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.12.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ). Often sickness lingers because sin persists in his epistle James advises the sinner to confess his sin so that he may be healed (5:16a).) 1 1 2 8 0 “tw://bible.?id=26.18.32|AUTODETECT|” e. So that we may not be condemned with the world. In two preceding verses (vv. 27, 29), Paul stated that anyone who eats and drinks without discerning the difference between love feasts and Communion is under judgment. But judgment is not the same as condemnation; the one is a timely warning, the other an irrevocable sentence. If we fail to heed God s warning which he graciously sends us, we shall face damnation and perish with the world of hardened unbelievers. God does not delight in the death of either the righteous who willfully go astray or the wicked. Rather, God urges everyone to repent and, as a result, live 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” Ezek. 18:32) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 33. Therefore, my brothers, when you come together to eat, wait for one another. 34a. If anyone is hungry, let him eat at home that you may not encounter judgment.) With the adverb therefore, Paul now summarizes his discourse on the Lord s Supper. He addresses his readers once more with the tender greeting my brothers, which includes the sisters (see 1:11; 14:39; 15:58). With this greeting, he conveys both his love and concern. As a faithful pastor, he provides practical advice that will help them to correct the practices at their love feasts and the celebration of Communion.) The counsel Paul gives is to convert thoughts and words into deeds.

If the Corinthians duly examine themselves with respect to their conduct at communal gatherings and then repent, they ought to make visible amends at future meetings. When they come together for their common meal to nourish their physical bodies and for the Lord s Supper, they ought to exercise patience and wait for one another. The Greek verb ekdechomai (I wait for) occurs six times in the New Testament and always has the same meaning.��98�� It describes Paul waiting for Silas and Timothy in Athens and the farmer patiently waiting for the spring and autumn rains. It supports the intent of verse 21, where Paul decries the lack of patience on the part of those Corinthians who failed to wait for fellow Christians.��99�� Here he wants them to express genuine love for one another: the rich for the poor, and the poor for the rich.) When they come together for Communion, the Corinthians must realize that the intent is to receive spiritual rather than physical nourishment. Paul exhorts them to differentiate between spiritual and physical needs. He says, If anyone is hungry, let him eat at home.

With the word anyone, he addresses all the members of the Corinthian church, both the rich and the poor. And he implies a clear separation of the love feasts and the celebration of the Lord s Supper. He tells the Corinthians to eat and drink at home and thus reinforces his earlier remark about their private homes (v. 22). They ought to know that partaking of the bread and the cup at Communion is meant to satisfy not physical hunger but a spiritual desire for fellowship with Christ and his people. If the Corinthians correctly make this distinction, Paul says they will not encounter God s judgment.) 34b. And the rest of the things I will arrange when I come.) In this chapter, Paul has discussed proper conduct for the worshiper at both the worship services and the observance of Communion.

These subjects probably were not mentioned in the letter Paul had received, but he was fully aware of the situation in Corinth. He saw the advantage of giving his instructions in writing to have them recorded for the Corinthian community and all the churches.) 1 1 2 8 0 “tw://bible.?id=63.1.12|AUTODETECT|” We have no details on what Paul means with the phrase the rest of the things. We assume that the phrase refers to other irregularities in the Corinthian church, but these need not be disclosed. These can wait until he arrives. Then he will give further instructions when he meets them face to face 7 1 -1 9 0 “tw://bible.?id=63.1.12|AUTODETECT|” II John 12) 1 1 -1 9 0 “tw://bible.?id=64.1.13-64.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.13-64.1.14|AUTODETECT|” III John 13 14) 1 1 -1 9 0 0 ). After visiting the churches in Macedonia, Paul hopes to come to Corinth and spend the winter there (16:5 8).) 1 30 2 8 0 0 ) Greek Words, Phrases, and Constructions in 11:27 34) Verse 27) e��� this is an inferential particle that introduces an independent clause (followed by the indicative) or introduces a clause with an imperative (see v. 33). In both instances it means therefore. ) ������ this adverb occurs only here in the New Testament. It consists of the particle (un) and the adverb ���� (worthily) and signifies in an unworthy or careless manner. ) Verse 28) Note that all the verbs in this verse are in the present tense of the imperative mood to examine, to eat, and to drink to convey repeated and habitual action.) ������� this is the generic use of the term man, which Paul purposely places between the verb to examine and the reflexive pronoun himself for the sake of emphasis.) Verse 29) ����� here is the first word of an extended family of the root ���- (separate), sprinkled throughout verses 29 34; each one has its own nuance: �����, ���������, �����������, ���������, ����������, ������������.��100�� The noun �����, also in verse 34, means judgment in the sense of verdict.) ���� in the context of this verse, the reflexive pronoun is a dative of disadvantage.) ��������� the present active participle denotes condition: if he is not discerning. ) Verses 33 34) e��� an inferential particle that is similar to �V� (therefore). See verse 27.) �4 ��� ����� the better manuscripts lack the postpositive conjunction �� of the Majority Text. The particle �0 (if) denotes a fact expressed with the indefinite pronoun anyone and the present indicative of the verb to be hungry.) a� � followed by the aorist subjunctive ��� (I come), this combination is equivalent to E��� (whenever) and the subjunctive.��101��) ���������� I will arrange. This verb in the future middle reveals that Paul is thinking not of external but of doctrinal matters.) Summary of Chapter 11) After praising the Corinthians for remembering him and his teachings, Paul discusses the authority of Christ, man, and God.

From this discussion he draws some principles about proper conduct in worship. He mentions the impropriety of a man praying and prophesying with covered head and a woman with uncovered head. He teaches that a woman should have her head covered. Otherwise she should have her hair cut off, which would be a disgrace to her. He also teaches that man is the glory of God and woman is the glory of man. Woman is taken from man and man is born from woman, but all things are from God.

Long hair is a disgrace to a man but it is a woman s glory.) Paul does not praise the Corinthians for their meetings, which are detrimental rather than beneficial. He remarks that when they come together for the Lord s Supper, some remain hungry but others are drunk. Their humiliation of the poor and deviation from the norms are blots on the church of God. Paul, therefore, teaches them the institution of Communion as he received it from the Lord. He instructs them to regularly eat the bread and drink the cup as a proclamation of the Lord s death, in expectation of his return.) Indifferent observance of Communion is a sin against the Lord himself. Paul urges the Corinthians to examine themselves before they eat and drink from the Lord s table.

Lack of self-examination results in divine judgment, as is witnessed by sickness and death among the Corinthians. Self-examination that leads to repentance precludes God s judgment.) Paul concludes his discourse with an admonition to satisfy hunger pangs at home, so that the Lord s Supper can be observed properly. He informs his readers that he will give further instructions when he comes to visit them.) ) ) ) ) 1 NEB, REB, TNT, NAB, JB, NJB, Moffatt.) 2 Among many others, Colin Brown, NIDNTT, vol. 2, p. 160.) 3 E.g., Heinrich Schlier, TDNT, vol. 3, p. 679; Bauer, p. 430.) 4 Consult, e.g., C. K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 248.) 1 1 2 8 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 5 Jerome Murphy-O Connor, Sex and Logic in ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Corinthians 11:2 16) 1 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” , CBQ 42 (1980): 492. Refer also to his article, ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Corinthians 11:2 16) 1 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” Once Again, CBQ 50 (1988): 265 74: see John P. Meier, On the Veiling of Hermeneutics 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Cor. 11:2 16) 1 1 -1 9 0 0 ), CBQ 40 (1978): 212 26.) 1 1 2 8 0 “tw://bible.?id=46.11.3|AUTODETECT|” 6 Joseph A. Fitzmyer, Another Look at ������ in ) 7 1 -1 9 0 “tw://bible.?id=46.11.3|AUTODETECT|” 1 Corinthians 11:3) 1 1 -1 9 0 0 , NTS 35 (1989): 510. Consult also Wayne Grudem, Does ������ Mean Source or Authority Over in Greek Literature? A Survey of 2,336 Examples, TrinityJ 6 n.s. (1985): 38 59.) 1 4 2 8 0 0 7 Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 503.) 8 F. F. Bruce, 1 and 2 Corinthians, New Century Bible series (London: Oliphants, 1971), p. 103. See also Stephen Bedale, The Meaning of kephal in the Pauline Epistles, JTS n.s. 5 (1954): 211 15.) 9 James B. Hurley, Man and Woman in Biblical Perspective (Grand Rapids: Zondervan, 1981), p. 166.

Compare Noel Weeks, Of Silence and Head Covering, WTJ 35 (1972): 21 27.) 10 Thomas R. Schreiner, Head Coverings, Prophecies and the Trinity, in Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, ed. John Piper and Wayne Grudem (Westchester, Ill.: Crossway, 1991), p. 130.) 1 1 2 8 0 “tw://bible.?id=46.11.4|AUTODETECT|” 11 Literal: ) 7 1 -1 9 0 “tw://bible.?id=46.11.4|AUTODETECT|” I Cor. 11:4) 1 1 -1 9 0 “tw://bible.?id=46.11.3|AUTODETECT|” (twice), 5 (twice), 7, 10; 12:21. Figurative: ) 7 1 -1 9 0 “tw://bible.?id=46.11.3|AUTODETECT|” I Cor. 11:3) 1 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” (three times); ) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Eph. 1:22) 1 1 -1 9 0 “tw://bible.?id=49.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.15|AUTODETECT|” 4:15) 1 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” 5:23) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” (twice); ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” 2:10) 1 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” 19) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 12 Refer to Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 382.) 13 Compare Hurley, Man and Woman, p. 145.) 1 1 2 8 0 “tw://bible.?id=46.11.4|AUTODETECT|” 14 Richard Oster, When Men Wore Veils to Worship: The Historical Context of ) 7 1 -1 9 0 “tw://bible.?id=46.11.4|AUTODETECT|” I Corinthians 11:4) 1 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” , NTS 34 (1988): 486. He lists many references to both Josephus and Plutarch. For different views, see James B. Hurley, Did Paul Require Veils or the Silence of Women? A Consideration of ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Cor. 11:2 16) 1 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” 1 Cor. 14:33b 36) 1 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” , WTJ 35 (1973): 193 204; Jerome Murphy-O Connor, The Non-Pauline Character of ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” I Corinthians 11:2 16) 1 1 -1 9 0 0 ? JBL 95 (1976): 615 21.) 1 1 2 8 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 15 Cynthia L. Thompson, Hairstyles, Head-coverings, and St. Paul: Portraits from Roman Corinth, BA 51 (1988): 104. Consult David W. J. Gill, The Importance of Roman Portraiture for Head-Coverings in ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Corinthians 11:2 16) 1 1 -1 9 0 0 , TynB 41.2 (1990): 245 60.) 1 30 2 8 0 0 16 Compare Murphy-O Connor, Sex and Logic, p. 499.) 17 Consult Werner Neuer, Man and Woman in Christian Perspective, trans. Gordon J. Wenham (Westchester, Ill.: Crossway, 1991), p. 113; H. Wayne House, Should a Woman Prophesy or Preach before Men? BS 145 (1988): 154.) 18 Dio Chrysostom Discourses 64.2 3.) 19 Gill, Head-coverings, p. 256.) 20 Bruce, 1 and 2 Corinthians, p. 104.) 21 John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W.

Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), pp. 230 31.) 22 John Albert Bengel, Bengel s New Testament Commentary, trans. Charlton T. Lewis and Marvin R. Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 223.) 23 Consult Hurley, Veil, p. 204.) 24 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 561 62.) 25 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 302.) 26 C. F.

D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 60. See also R. St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 158.) 27 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #372.2.) 28 Hurley, Man and Woman, p. 173.) 29 F.

W. Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1953), p. 255.) 30 Compare GNB, NAB, JB, NJB, NEB, REB, Cassirer.) 31 NRSV; Bauer, p. 204.) 32 Fee, First Corinthians, p. 516.) 33 Westminster Shorter Catechism, answer 1.) 34 Neuer, Man and Woman, p. 73.) NIV New International Version) REB Revised English Bible) NAB New American Bible) GNB Good News Bible) 35 Consult Morna D. Hooker, Authority on Her Head: An Examination of I Cor. XI.10, NTS 10 (1963 64): 415 16.) 36 SB, vol. 3, pp. 435 36; Werner Foerster, TDNT, vol. 2, pp. 573 74.) 37 Refer to Hurley, Veils, pp. 211 12.) 38 Neuer, Man and Woman, p. 115.) 39 Joseph A. Fitzmyer, A Feature of Qumran Angelology and the Angels of I Cor. XI.10, NTS 4 (1957 58): 48 58.) 40 Compare Annie Jaubert, Le Voile des Femmes (I Cor.

XI.2 16), NTS 18 (1971 72): 419 30.) 41 Calvin, I Corinthians, p. 233.) 1 1 2 8 0 “tw://bible.?id=46.7.37|AUTODETECT|” 42 ) 7 1 -1 9 0 “tw://bible.?id=46.7.37|AUTODETECT|” I Cor. 7:37) 1 1 -1 9 0 “tw://bible.?id=46.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.9|AUTODETECT|” 8:9) 1 1 -1 9 0 “tw://bible.?id=46.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.4|AUTODETECT|” 9:4) 1 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=46.9.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.9.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=46.9.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.9.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 “tw://bible.?id=46.15.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.24|AUTODETECT|” 15:24) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 43 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 1187; Bauer, p. 669.) 1 1 2 8 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 44 Thomas P. Shoemaker, Unveiling of Equality: ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Corinthians 11:2 16) 1 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” , BTB 17 (1987): 60 63. Compare Murphy-O Connor, ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Corinthians 11:2 16) 1 1 -1 9 0 0 Once Again, p. 274.) 1 1 2 8 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 45 Alan Padgett 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Corinthians 11:2 16) 1 1 -1 9 0 0 , JSNT 20 [1984]: 69 86) translates the questions in verses 13 15a as declarative sentences. But he lacks support from editors and translators.) 1 7 2 8 0 0 46 Barrett, First Corinthians, p. 256.) 47 Epictetus 1.16.9 14.) 48 Herodotus 1.82.7; Plutarch Moralia 267B.) 49 Hurley, Man and Woman, p. 163.) 50 Bauer, p. 73.) 51 John MacArthur, Jr., 1 Corinthians, MacArthur New Testament Commentary series (Chicago: Moody, 1984), p. 262.) 52 Calvin, I Corinthians, p. 235.) 1 1 2 8 0 “tw://bible.?id=45.16.4|AUTODETECT|” 53 Compare ) 7 1 -1 9 0 “tw://bible.?id=45.16.4|AUTODETECT|” Rom. 16:4) 1 1 -1 9 0 “tw://bible.?id=45.16.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=46.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.17|AUTODETECT|” I Cor. 7:17) 1 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” 14:33) 1 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” 16:1) 1 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=47.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.1|AUTODETECT|” II Cor. 8:1) 1 1 -1 9 0 “tw://bible.?id=47.8.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=47.8.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=47.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.13|AUTODETECT|” 12:13) 1 1 -1 9 0 “tw://bible.?id=48.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.2|AUTODETECT|” Gal. 1:2) 1 1 -1 9 0 “tw://bible.?id=48.1.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” I Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” II Thess. 1:4) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 54 Robertson, Grammar, p. 303.) 55 See the respective commentaries of Barrett, p. 260; Bruce, p. 108; Grosheide, p. 264; Robertson and Plummer, p. 238.) 1 1 2 8 0 “tw://bible.?id=45.16.5|AUTODETECT|” 56 See ) 7 1 -1 9 0 “tw://bible.?id=45.16.5|AUTODETECT|” Rom. 16:5) 1 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” I Cor. 16:19) 1 1 -1 9 0 “tw://bible.?id=51.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.15|AUTODETECT|” Col. 4:15) 1 1 -1 9 0 “tw://bible.?id=57.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.2|AUTODETECT|” Philem. 2) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 57 See NCV, GNB.) 58 Cassirer, NRSV.) 59 Consult Henning Paulsen, Schisma und H�resie. Untersuchungen zu 1 Kor 11, 18.19, ZTK 79 (1982): 180 211.) 60 Consult Gerd Schunack, EDNT, vol. 1, pp. 341 42; Walter Grundmann, TDNT, vol. 2, p. 259.) 61 Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), p. 569.) 62 Gerd Theissen, The Social Setting of Pauline Christianity: Essays on Corinth, ed. and trans. John H. Sch�tz (Philadelphia: Fortress, 1982), pp. 145 74.) 63 Excavations at ancient Corinth have given us insight into the sizes of homes. Dining rooms in these homes could accommodate only a limited number of people. Some twenty to thirty people sat down to eat while the rest of the guests had to stand.

Consult Jerome Murphy-O Connor, St. Paul s Corinth: Texts and Archaelogy, Good News Studies, vol. 6 (Wilmington, Del.: Glazier, 1983), p. 159.) 64 Blass and Debrunner, Greek Grammar, #244.2.) 65 Ibid., #447.4.) 66 Bauer, p. 151.) 67 Consult Robertson, Grammar, p. 880.) 68 Refer to Liddell, p. 1488; Burghard Siede, NIDNTT, vol. 3, p. 750; Gerhard Delling, TDNT, vol. 4, p. 14. By contrast, see the careful study of Bruce W. Winter, The Lord s Supper at Corinth: An Alternative Reconstruction, RTR 37 (1978): 73 82.) 1 1 2 8 0 “tw://bible.?id=46.11.23|AUTODETECT|” 69 Compare Robert Paul Roth, Paradosis and Apokalupsis in ) 7 1 -1 9 0 “tw://bible.?id=46.11.23|AUTODETECT|” I Corinthians 11:23) 1 1 -1 9 0 0 , LuthQuart 12 (1960): 64 67.) 1 1 2 8 0 “tw://bible.?id=40.14.19|AUTODETECT|” 70 ) 7 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” Matt. 14:19) 1 1 -1 9 0 “tw://bible.?id=41.6.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.41|AUTODETECT|” Mark 6:41) 1 1 -1 9 0 “tw://bible.?id=42.9.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.16|AUTODETECT|” Luke 9:16) 1 1 -1 9 0 “tw://bible.?id=43.6.11|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=43.6.11|AUTODETECT|” John 6:11) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 71 Calvin, I Corinthians, p. 245.) 72 Joachim Jeremias, The Eucharistic Words of Jesus, trans. Norman Perrin from the German 3d rev. ed. (New York: Charles Scribner s Sons, 1966), p. 252; Richard J. Ginn, The Present and the Past: A Study of Anamnesis (Allison Park, Penn.: Pickwick Publications, 1989), p. 20.) 1 1 2 8 0 “tw://bible.?id=46.11.24-46.11.25|AUTODETECT|” 73 Fee, First Corinthians, p. 553. Consult also Fritz Chenderlin, Do This as My Memorial. The Semantic and Conceptual Background and Value of Anamnsis in ) 7 1 -1 9 0 “tw://bible.?id=46.11.24-46.11.25|AUTODETECT|” 1 Corinthians 11:24 25) 1 1 -1 9 0 0 , Analecta Biblica 99 (Rome: Biblical Institute Press, 1982); M. H. Sykes, The Eucharist as Anamnesis, ExpT 71 (1960): 115 18.) 1 6 2 8 0 0 74 Consult Otfried Hofius, Herrenmahl und Herrenmahlsparadosis. Erw�gungen zu I Kor 11, 23b 25, ZTK 85 (1988): 371 408; To sMma to hyper hymMn I Kor 11, 24, ZNW 80 (1989): 80 88.) 75 Didache 10:6. See also I. Howard Marshall, Last Supper and Lord s Supper (Grand Rapids: Eerdmans, 1980), p. 152.) 76 Compare S. K. Finlayson, I Corinthians xi.25, ExpT 71 (1960): 243.) 77 SB, vol. 4, pp. 630 31; Leonhard Goppelt, TDNT, vol. 6, pp. 154 55.) 78 Geoffrey B. Wilson, I Corinthians: A Digest of Reformed Comment (London: Banner of Truth Trust, 1971), pp. 168 69.) 79 Barrett, First Corinthians, p. 269.) 1 1 2 8 0 “tw://bible.?id=46.11.26|AUTODETECT|” 80 Beverly R. Gaventa, You Proclaim the Lord s Death : ) 7 1 -1 9 0 “tw://bible.?id=46.11.26|AUTODETECT|” I Corinthians 11:26) 1 1 -1 9 0 0 and Paul s Understanding of Worship, RevExp 80 (1983): 377 87.) 1 2 2 8 0 0 81 See Didache 10:6; Jeremias, Eucharistic Words, p. 253.) 82 Otfried Hofius, Bis dass er kommt : I Kor. xi. 26, NTS 14 (1968): 439 41.) 1 1 2 8 0 “tw://bible.?id=46.11.23|AUTODETECT|” 83 Jeremias, Eucharistic Words, p. 107; P. Coleman, The Translation of paredideto in ) 7 1 -1 9 0 “tw://bible.?id=46.11.23|AUTODETECT|” 1 Corinthians 11.23) 1 1 -1 9 0 0 , ExpT 87 (1976): 375.) 1 7 2 8 0 0 KJV King James Version) NKJV New King James Version) 84 Refer to Metzger, Textual Commentary, p. 562.) 85 Robert G. Hoerber, Studies in the New Testament (Cleveland: Biblion, 1991), p. 7.) 86 Robertson, Grammar, p. 974.) 87 Jeremias, Eucharistic Words, p. 253.) 88 For additional interpretations, see William Ellis, On the Text of the Account of the Lord s Supper in I Corinthians xi.23 32 with Some Further Comment, AusBRev 12 (1964): 43 51.) 1 1 2 8 0 “tw://bible.?id=46.11.0|AUTODETECT|” 89 Contra Norman M. Pritchard, who advances the hypothesis that unbelievers were present at the Lord s table in Corinth. See his Profession of Faith and Admission to Communion in the Light of ) 7 1 -1 9 0 “tw://bible.?id=46.11.0|AUTODETECT|” I Corinthians 11) 1 1 -1 9 0 0 and Other Passages, SJT 33 (1980): 55 70.) 1 8 2 8 0 0 90 KJV, NKJV, Phillips.) 91 NIV, GNB, TNT, Cassirer. Two versions have body of Christ (MLB, SEB), but without textual support.) 92 Consult Metzger, Textual Commentary, pp. 562 63.) 93 Compare Gerhard Dautzenburg, EDNT, vol. 1, p. 305. See also Siegfried Wibbing, NIDNTT, vol. 1, pp. 503 4.) 94 For a detailed discussion, consult Fee, First Corinthians, pp. 563 64; see also Bruce, 1 and 2 Corinthians, p. 115.) 95 Willem A. VanGemeren, Psalms, in The Expositor s Bible Commentary, 12 vols. (Grand Rapids: Zondervan, 1991), vol. 5, p. 148.) 96 Heidelberg Catechism, answer 81.) 97 Bauer, p. 185.) 1 1 2 8 0 “tw://bible.?id=44.17.16|AUTODETECT|” 98 ) 7 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” Acts 17:16) 1 1 -1 9 0 “tw://bible.?id=46.11.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.33|AUTODETECT|” I Cor. 11:33) 1 1 -1 9 0 “tw://bible.?id=46.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 “tw://bible.?id=58.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.13|AUTODETECT|” Heb. 10:13) 1 1 -1 9 0 “tw://bible.?id=58.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 “tw://bible.?id=59.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.7|AUTODETECT|” James 5:7) 1 1 -1 9 0 “tw://bible.?id=43.5.3|AUTODETECT|” ; see also the variant reading of ) 7 1 -1 9 0 “tw://bible.?id=43.5.3|AUTODETECT|” John 5:3) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 99 Bruce W. Winter interprets the Greek verb ekdechomai as receive one another in the sense of sharing [food]. See The Lord s Supper, pp. 79 80. Consult also Fee, First Corinthians, pp. 567 69.) 100 Blass and Debrunner, Greek Grammar, #488.1b.) 101 Ibid., #455.2.) )