1 Corinthians 11:2-34

http://www.biblegateway.com/passage/?search=1%20Corinthians%2011:2-34&version=NIV

11:2–3 All creation has levels of honor and authority. Within the Trinity, the Father is supreme (cf. 15:23–28). Although the Father, Son, and Spirit are equal in essence and worth, the Son and Spirit carry out different subordinate functions. The Son is under the authority of the Father, and the Spirit is under the authority of the Father and Son. Likewise, God has made male and female of equal worth but has given them different functions. The man has authority over the woman, not because he is better, but because God has given him that function. This is in the context of the biblical times. Is that still relevant today? Should it be? We will continue this subject in Timothy and Colossians.

According to Jewish custom, a bride went bareheaded until her marriage, but when she married, she wore a veil as a sign that she was under the authority of her husband. It is quite probable that both Jewish women and respectable Greek women wore head coverings in public. There were those at Corinth who were not wearing the traditional veil (11:5, 10). Paul, who was otherwise quite careful not to subject new converts to old traditions (Gal. 2:11–14), here ruled that the tradition needed to be followed.
Superior rank and authority does not imply inequality (11:11), for Christ is subordinate to the Father, yet they are equal (John 10:30; 14:9; 5:18).

11:4–6 It is uncertain if Paul was acknowledging the praying and prophesying of women as appropriate and indicating his approval (11:5; cf. 14:34–35; 1 Tim. 2:12). Scholars differ in how they compare this section with 11:33–36. Some see it as addressing the question of female prophesying outside (11:3) or inside (14:33–36) the formal church assembly. Others conclude that the issue of female prophesying, whether in or out of the church (11:3), and the problem of female silence in the assembly, relates to only one specific type of speaking—thoughtless chatter and needless interruptions. But whichever view is taken, this section on head coverings must be seen as an answer to a minor problem, one that could be finally concluded with an appeal to common sense (11:13), the natural order (11:14–15), and church tradition (11:16). Also, this discussion is within the context of “praise” (11:2) rather than “no praise” (“I have no praise for you,” 11:17). The overall point of his argument, however, was that women need to show proper respect for headship as do men. Although the woman was under the headship of the man, that was a subordination of function only and, therefore, maintained the essential equality of male and female. This equality is similar to the way Jesus, though subordinate in his function as servant to his Father, was nevertheless still fully equal to God in essence.

11:7–12 The “angels” (11:10) must refer to the elect angels who know of no insubordination (Col. 1:16; Eph. 1:21). Male and female share essential equality in their origin from God (11:12).

11:13–16 Paul’s appeal to the obvious (11:14) reflected the general principle that throughout the world men wear short hair and women wear their hair long. He appealed to an intuitive general sense that male hair is shorter than female. He was not appealing to nature in the sense of zoology or botany. There are, of course, exceptions, just as the Spartans wore long hair, but tied it up for battle. Paul did not mean that the woman’s hair was provided in place of a head covering and that she needed no veil (11:15). This would render most of the preceding discussion nonsensical. The long hair answers to the need for a covering.

11:17–22 The rest of 1 Corinthians 11 is devoted to the Corinthians’ participation in the Lord’s Supper (cf. Matt. 26:26–29; Luke 22:19). The believers would meet together “in fellowship meals celebrating the love of the Lord” (Jude 1:12), following which they would pass the bread and cup, observing the Lord’s Supper (11:20). Unfortunately, many of the Corinthians were intent on getting filled up, overindulging in food and drink, rather than sharing in spiritual fellowship.

11:23–26 Paul emphasized the importance of remembrance (11:25–26), the essence of which is personal conformity to the body and blood of Christ. This relates to the problem in Corinth. They tended to misuse the body and avoid conformity to Christ and the shedding of his blood on the cross. The new covenant (11:25; Jer. 31:31–34; Ezek. 36:25–28; Heb. 8:6–13) amplifies and confirms the blessing promises of the Abrahamic covenant (Gen. 12:3). It also promises
regeneration and the forgiveness of sin through faith in Christ and his sacrificial death for sins. The Lord’s Supper is a dramatic sermon that looks back to Christ’s death and forward to his return. In addition to remembrance, it calls all believers to actually participate in Christ’s death and resurrection (11:26; cf. Matt. 26:29).

11:27–34 Paul warned the Corinthians against profaning Christ’s person and work by partaking in the Lord’s Supper in an unworthy manner—with unconfessed sin (11:27). Christ was potently present to judge the snobbish and hasty eaters of the Lord’s Table. Paul had other items to address, but he would wait to handle them in person (11:34; 4:18–21). But the next item could not wait—the issue of spiritual gifts was doing too much damage to the church and its witness to unbelievers.

Discussion question

What is your impression of the passage from 11:2-16? Should Christians today be concerned about how they appear in public?

Personal Reflection

How does the Lord’s Supper affect you? How should it affect you? What can you do to help prepare yourself for the next time you receive the Lord’s Supper?

For more information about Holy Communion go to http://www.gbod.org/worship/thisholymystery/default.html