Verse by Verse :: Chapter 11

Having, in some measure, looked at an overview of these four chapters, let us proceed to an expositional study of each chapter. It will be hoped that much benefit will come to the Lord's people and appropriate glory will be brought to our Lord Jesus Christ.

 

	Chapter 11
	Section 1 :: Verses 1 - 3 :: Headship

11:1 - Imitate me, just as I also imitate Christ.
"Imitate" (followers in the KJV) translates MIMETES and our English word MIMICK is a transliteration. We understand it to mean IMITATE. Paul had admonished them to imitate him (1 Cor. 4:16) and the context of that verse takes us into Paul's humility (4:6) and the evident suffering he was enduring (see 4:6 -13). This verse differs from the one in 4:16 by adding “as I also imitate Christ.” The expression "as I also imitate Christ" shows our supreme example is our Lord himself.

11:2 - now I praise you brethren, that you remember me at all things and keep the traditions just as I delivered them to you.
Paul's past ministry (by the Holy Spirit's power) included instruction to the assembly in the form of "traditions" (ordinances in the KJV). Ordinances translates PARADOSIS - elsewhere translated "traditions". The Corinthians (as an assembly) were praised for remembering Paul in all things and were keeping the traditions as Paul (by the Holy Spirit's guidance) delivered them.

11:3 - But I want you know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.
Something they perhaps did not know (Greek EIDENAI - to perceive, to know by perceptiveness) was the truth of universal headship. God is the head of Christ, Christ is the head of every man, and the head of woman is the man. This can be seen as similar but different from domestic headship that is described in Eph. 5:23.

 

	Chapter 11
	Section 2 :: Verses 4 - 16 :: Head "Covering"

11:4 - every man praying or prophesying, having his head covered, dishonors his head.
"Covered" in this verse is a simple preposition KATA meaning down. Anything that a man puts "down" on his physical head in an assembly meeting dishonors his head (the Lord Jesus Christ). By symbolism he would be covering Christ if anything was on his head at an assembly meeting. The primary meaning taken in context with verse 3 is most obvious and undeniable - he dishonors the one who is his spiritual head (Jesus Christ)

11:5 - But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved
This verse appears to be the reciprocal of verse four. It may seem as though the problem is a woman's uncovered head only when she audibly prays or prophesies. Verses 5 & 6 are not instructing women when to cover, that is, when they pray or prophesy. There are two clear reasons that such is not true. One, she could be present at every meeting of the assembly and never cover her head, and be scriptural in doing so, if she does not audibly pray or prophesy. Two, she could cover her head and audibly/publicly pray or prophesy at any time. Neither is correct behavior for the woman in the assembly. (See first Corinthians 14:34-35, 1 Timothy 2:11-14.) The way she dishonors her "head" is by usurping his (the man's) position or role. We have learned in verse 3 that the head of woman is the man. Praying and prophesying in the assembly uncovered is the man's role, not the woman's; therefore, every woman who prays or prophesies audibly (or silently) with her head uncovered dishonors her head (the man) by usurping his role. Praying silently and uncovered violates the Holy Spirit's teaching. The main area of confusion here is the term "women prophesying". A sister can silently function in all other areas (pray, worship, praise & receiving ministry), but in order to prophesy (meaning telling forth) she must be heard by someone. Therefore, a speaking role would have to be done outside assembly meetings. We learn from other scriptures that women (especially older ones) are to be involved in teaching younger women and children. This provides a clear focus upon the children and the younger sisters - two extremely important teaching areas.

Outside the assembly meetings, a woman can minister through praying and prophesying. Notice Priscilla in Acts 18:26 and the older sisters in Titus 2:3-5, prophesying being compared to teaching (see Peter 2. 2:11). When Paul, under guidance of the Holy Spirit, says "every woman who prays or prophesies with her head uncovered dishonors her head", he does not necessarily imply that if she is covered she can then prophesy when she wants. It is interesting to note that even today we make many statements regarding everyday events that do not always imply that the opposite is true. For instance we might say something like "there are a limited number of channels available during peak hours" - this does not imply that there are an unlimited number available at other times! Or, "when you come home from school, watch carefully before crossing the street", does not imply that you can dart into the street at other times.

11:6 - If a woman is not covered let her also be shorn, but if it is shameful for a woman to be shorn or shaved, let her be covered.
"Covered" here is the Greek word KATAKALUPTO which refers to something "other than her hair". "If a woman is not covered" is not suggesting that she should not be covered in the assembly. It is showing the inconsistency of that kind of behavior. The shame of a woman being shorn or shaven finds its root in the sex role distinctions God has ordained in creation. Men, by God's own design, were to be and are distinctly different from women in human anatomy, including their hair. "Let her be covered" is once more a clear revelation of God's intention in the order of headship, displayed in His assembly by symbolism.

11:7 - For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.
The reason for the man's uncovered head is found in the truth of headship in verse 3. The symbolism of headship is seen in the covered head of the woman and the uncovered head of the man. Even the angels of God can appreciate such order and beauty. If a man covers his head, he would be covering Christ, symbolically, and such behavior would mar the picture and place of Christ as center and head. The image and glory of God must not be covered if we are to have divine order. The woman, however, is the glory of the man and that is one of the reasons that she covers her head (symbolizing the man). Therefore, man is symbolically covered, not competing with the headship of Christ. Our Lord Jesus Christ must have the preeminence among his people. The uncovered man is a symbol of Christ.

11:8 - For man is not from woman, but woman from man.
Here we find the divine order of creation as seen in Genesis chapter one and two in all of its beauty and wisdom. In Genesis chapter 3 we discover that the Devil began manifesting himself by working in a rebellious way through the woman. Mankind had not produced any offspring before the environment of innocence and perfection was tragically ended. The woman, acting independent of the man, allowed herself to be deceived. How can God make it anymore obvious - that man and women need each other and must act accordingly and in unison, particularly as their children are observing?

11:9 - Nor was man created for the woman, but woman for the man.
Again, as in verse 8, we have the divine prerogative. These two verses (8 and 9) are a glimpse of our Lord and His bride the assembly. When something is created for something else, it is meant to supplement and or fill a need for the target or object of why it was created.

11:10 - For this reason the woman ought to have a symbol of authority on her head, because of the angels.
Symbols are for the Saints and the heavenly beings to appreciate. The world cannot do so as seen in our Lord’s statement in Matthew 7:6 and the Holy Spirits statement in 1 Corinthians 2:14. This is also a clear statement on "this symbol" not being cultural - Angels indeed watch over all of God's people (Ps 34:7) and is another reason for the woman's covered head in the assembly.

11:11 - Nevertheless, neither is man independent of woman, nor woman independent of man in the Lord.
The dependency here is emphasized as in the Lord which is clearly seen in creation and procreation. We also see the undisputed necessity of both man and woman being and functioning in the Lord - they are a picture of the bridegroom and the bride of Ephesians 5 and Revelation 19.

11:12 - For as woman came from man, even so man also comes through woman; but all things are from God.
In the beginning, the woman came from the man (is of the man in the KJV), but since that time all men came from women (the man is also by/through the woman). All things of God strongly declare divine creation and origin. It is most interesting to note that the woman was created from a part of man (rib) that is nearest his heart, not from a piece of his head that he might "Lord it over her", or from a piece of his foot that he might trample her under, but from near his heart that he might love and cherish her.

11:13 - Judge among yourselves, is it proper for a woman to pray to God with her head uncovered?
The question raised is continuing the apostle's appeal from creation order. Divine wisdom has made sex role distinctions! The "natural covering" of the woman is here alluded to (the long hair). It would be obvious to the careful student of scripture that even though man's hair can grow long; it was not created long. Therefore, the appeal to nature in verse 14.

11:14 - Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?
The word "even" translates E and serves to highlight an interrogation. When used with OUDE the interrogation is completed in the negative, "does not even" nature itself teach you...... The man dishonors himself by having long hair (God's order for the woman), and obvious shame when compared to the natural order in creation.

When we look at nature (including the animal kingdom), we are graphically reminded that we are distinctly and wonderfully different. The human male is not the most beautiful, or the one with the longest hair as we so often find in the animal kingdom. He alone bears the unique mark of having provided the necessary "material" (a rib) to create his helper (the one he loves). He is the one directly responsible to God for his wife and family. What a beautiful and fitting picture of Christ giving himself for His bride, the Church!
Also, the natural instinct of mankind is to think of a man with shorter hair than a woman. Even in remote tribes of Africa, the average man is prone to shear his hair and the average woman is prone to let her’s grow. It is simply the natural way to live their lifestyle. It has been claimed that if you selected any group of men and women and simply let their hair grow, the woman's hair would buy far outgrow the man's hair (on the average)

11:15 - But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering.
By contrast and continuing the appeal to nature (God's natural order by creation), we see that a woman having long hair (Greek KOMA or KOME) does not dishonor herself. To the contrary, it is a glory to her and is her natural covering. Therefore, we see the woman having a second covering which is ordained of God. Her long hair is given her for a covering (Greek PERIBOLAION, and means literally "thrown around"). It should be noticed that "hair" in the last part this verse translates the same Greek word as "long hair" in the first clause. The 1611 as well as the NKJV translation failed to consistently translate this word. It can be clearly understood that her "long hair", not just "hair", is given her for a covering. The other covering is mentioned in previous verses and is a translation of KATAKALUPTO (in varied forms) meaning to “cover down.“ Thus we have two coverings for the woman, with nature in cooperation with God’s plan in headship (symbolically).

11:16 - But if anyone seems to be contentious, we have no such custom, nor do the churches of God.
"Seems to be contentious" has been a puzzling statement as it is linked with "we have no such custom". The word contentious translates PHILONEIKOS and is a strengthened form of NEIKOS, meaning "to contend" (not athletic contending), and the full form means "loving to contend" or "fond of contending". There is no place in the Lord's assembly for this kind of disorder. The verse does not mean, as some would have us believe, that if a person in the assembly is contentious about the truth of headcovering, that we should delete that matter. Such a notion is bizarre. Nowhere in God's word does he ignore a contentious spirit, "by sweeping it under the carpet". It is simply not a characteristic to be seen in a child of God - that of loving to be contentious!

 

	Chapter 11
	Section 3 :: Verses 17- 34 :: Head Remembering

Notes:
We now have the beginning of the last section of the chapter before us. It is "Head Remembering" and our Lord Jesus is the head that we remember. The Lord's supper focuses on the bread and the cup as symbols of our Lord's body and blood. There are three general views of the bread and the cup. One view holds that when the bread and the cup are blessed by a priest both are supernaturally changed into the actual body and blood of our Lord Jesus. That view is called transubstantiation. Another view is quite similar but differs in one main feature. Instead of the supernatural change producing the actual body and blood of our Lord, it brings the Lord with those elements (the bread and the cup). This view is called consubstantiation. The correct view (supported by the context of scripture) holds that the bread and the cup are simple, but meaningful symbols of our Lord's body and blood. (See verse 24 below)

11:17 - Now in giving these instructions I do not praise you, since you come together not for the better but for the worse.
The apostle states his case that their gatherings were "for the worse". He had praised them earlier (verse 2) but now must reprove them.

11:18 - For first of all, when you come together as a Church, I hear that there are divisions among you, and in part I believe it.
"First of all" does not indicate that what he had previously said was not connected with assembling together or an assembly. As was stated earlier in connection with verse 10; symbols are not for the world to consider but for the Saints and the heavenlies to appreciate. Such is obviously for an assembly meeting. Therefore "first of all" has to do with what they had been doing wrong as an assembly. "Principles" were dealt with earlier in versus 3-16. Now he has to bring rebuke for wrong " practice". Division is deadly and must be dealt with. He had previously addressed division in chapters 1 and 3, but now must bring to bear upon their minds, division in a specific meeting of the assembly, namely, the Lord's supper.

11:19 - For there must also be factions among you, that those who are approved may be recognized among you.
Heresies (factions) are "parties" or "cliques" within the assembly and they are the opposite of unity. "Heresy" is a Greek word that has been Anglicanized. The Greek word HAIRESIS means choice. Someone would make a choice about something pertaining to the Christian life and when that was "pushed", others would then "get on the bandwagon" or "join the cause", and a sect was formed. "Those who are approved may be recognized" appears to be part of the negative that God was declaring through Paul. Therefore, heresy among them was wrong. Therefore, he says in vs.18 "first of all...there are divisions...", and now here in verse 19 it is like saying "and secondly, since there are divisions, there must also be factions, so that those who are the favorite/accepted ones of each faction are easily recognized - It was to their shame because God is no respecter of persons!"

11:20 - Therefore when you come together in one place, it is not to eat the Lord’s supper.
The coming together (mentioned five times in this last section of the chapter) was not to eat the Lord’s supper from heaven's indictment or point of view.

11:21 - For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk.
Another expression of fleshly "self" displaying an appalling lack of unity. Their "taking before" was a total disregard for others and order. The Greek word METHUEI is used for intoxication and proves their lack of restraint. Little wonder the Lord had said, "it is not to eat the Lord’s supper" in verse 20

11:22 - What! Do not have houses to eat and drink in? Or do you despise the Church of God and shame those who have nothing? What shall I say unto you? Shall I praise you in this? I do not praise you.
The stern rebuke was for their lack of esteem of the Lord's supper, having turned that holy experience into a common meal. Also, those who had little were put into a sphere of shame by those who had much. How different from the early days of the Lord's assembly where all shared commonly, as seen in the early chapters of the Acts. Paul, (prompted by the Holy Spirit) could not praise them for such thoughtless behavior.

11:23 - For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which he was betrayed took bread;
Paul's authority was always the Lord and/or from the Lord. The Lord's supper which he had taught the Corinthians to observe, had come to him by divine revelation. Its origin was clearly from God. The supper was dated with the night He was betrayed. Though it was the night he was taken as a criminal, the Holy Spirit links that beginning with the betrayal of Judas Iscariot. How dreadful is, and will be, Judas' suffering in hell and the lake of fire.

11:24 - and when he had given thanks, He broke it and said, "take, eat; this is my body which is broken for you; do this in remembrance of Me".
The order the Lord Jesus established was His giving of thanks first, then the breaking of the bread, and then the command to take, eat. The one loaf of bread is symbolic of the one human body of our blessed Lord. A sinless body in and of itself. He took our sins in his own body that he might bear them away! The obvious symbolism is clear from his statement "this is my body" (Greek TOUTO MOU ESTI TO SOMA --Paul's Greek differs from Matthews (26:26), only in the position of MOU, in the phrase where Matthew declares TOUTO ESTI TO SOMA MOU). This statement is proof that neither transubstantiation or consubstantiation are biblical. They are the inventions of religious minds without knowing the truth of God. In transubstantiation some religious groups teach that the bread and wine miraculously "become" the actual body and blood on the Lord Jesus. GINOMAI means "to become, or come into existence". However, the Holy Spirit used ESTI rather than GINOMAI meaning that the elements are considered symbolic. No one can turn the bread and wine into the actual body and blood of our Lord. A different religious group teaches a similar thing but they take the position that the Lord Jesus is present "with" the bread and the cup. The eating of the bread was to be done EIS ("unto" rather than "in") the remembrance of Him.

11:25 - In the same manner He also took the cup after supper saying, this cup is the new covenant in My blood. This do as often as you drink it in remembrance of me.
"In the same manner", gives us a repeat of verse 24, but this time the blood of our Lord Jesus is symbolically expressed by the term "this cup" (or fruit of the vine). The Greek order of words is most interesting at this point. TOUTO TO POTERION HE KAINE DIATHEKE ESTIN EN TO EMO HAIMATI. This is the cup of the New Testament (or covenant) IT IS IN MY BLOOD. Also, OSAKIS (an adverbial form of OSOS) can be translated "as long as". Clearly it is to be done until he comes. It is not here that we prove that the supper is to be taken each week, but rather in Acts 20: 6-7, where we find it was on the first day of the week. Seeing Luke was not inspired to tell us which "first day" (52 exist in our modern calendar), we can clearly understand each first day is meant. In this emblem we see the provision for the forgiveness of all mankind--He willingly shed his blood for ALL! (See 2 Corinthians 5:19, 1 Tim. 2:4-6, Hebrews 10:29, 2 Peter 2: 1-3, 1 John 2: 1-2.)

11:26 - For as often as you eat this bread and drink this cup, you proclaim the Lord's death till he comes.
It is here that we learn one of the purposes of eating the Lord’s supper, to show (or proclaim) the Lord's death till he comes. His death is the apex of God's judgments against sin and sins. Also from this verse in the Greek New Testament, we realize the bread can be either leavened or unleavened. When the definite article is used with a substantive, the character or quality of the substantive is not the emphasis. Without the definite article, the character and quality of the substantive are emphasized, focused upon. John 1:1 is clear proof of that Greek grammar rule, "the word was God", showing the deity of our Lord Jesus. As for the cup, the contents can be new wine (unfermented grape juice - see Isaiah 65: 8 and our Lord's comment in Matthew 9:17) or wine. The reason being the same as with the bread, the definite article is used with the substantive proving that the content of the cup as to its character, is not focused upon. The Greek order of words can be literally translated, "for as often as you eat the bread this, and the cup this, you may drink." Sadly, brethren have fought many verbal battles over this issue, some demanding the bread must be leavened and others taking the opposite view. As to the cup, the same amount of heated arguments have been generated, some demanding the contents must be unfermented grape juice while others demand it must be wine. May the Lord deliver us from such senseless argumentation. The Holy Spirit has spoken clearly, giving liberty for either leavened or unleavened bread and fermented or unfermented fruit of the vine. May God help us to do what is right.

11:27 - Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.
The adverbial form of the word "worthy" is used rather than the adjective, and thereby the manner in which the supper is partaken of
is the issue. Our Lord is worthy (see chapters four and five of revelation) and we are to eat and drink the symbols of the Lord's body and blood in a worthy manner. A person who fails to do so has been judged as guilty of the body and blood of the Lord, meaning they have not counted the sacredness of His sacrifice. What a horrendous crime.

11:28 - But let a man and examine himself, and so let him eat of the bread and drink of the cup.
The examination is with a view to eating and drinking, not abstaining from the Lord’s supper. We suggest that both our position and path come into view when we examine ourselves. The apostle demands a look at our position ("examine yourselves as to whether you are in the faith" - 2 Corinthians 13: 5). A look back at the reality of a born-again experience will warm the heart as we view the time and place that we came to the Lord. A concurrent examination of our path with God is also appropriate. Am I walking in fellowship with him? That is most important. When both aspects are in the positive sense, the supper can be taken properly.

11:29 - For he who eats and drinks in an unworthy manner eats and drink judgment to himself, not discerning the Lord's body.
It is here that we get further enlargement of the guilt stated in verse 27. It is not discerning the Lord's body. Our Lord said "a body have you prepared for me" (Hebrews 10:5). It was in that body that He demonstrated who and what God is like and his perfection and sinlessness were most apparent. Having qualified to be the sacrifice, he offered himself in that body. The sin of this verse is the same as verse 27, but with further qualification of the participant of the supper failing to see and appreciate the awesomeness of such a sacrifice, thereby condemning himself.

11:30 - For this reason many are weak and sick among you, and many sleep.
The weak and sickly are in danger of sleep. The word translated "weak" is variously rendered "sick, weak, impotent, without strength", and appears to be stressing physical weakness and "sickly" translates a word that is exclusively rendered "sick/sickly". Sleep is indicative of death as it is used metaphorically.
See our Lord’s usage in John 11:11 and Paul’s usage in this letter.(1 Cor. 15:6, 18, 20, 51.)

11:31 - For if we would judge ourselves we would not be judged.
"Judge ourselves" is an expression which uses the Greek word DIAKRINO, a strengthened form of KRINO, and very literally can be translated "judging through". However, it is variously rendered "discern, doubt, contend, staggered, judge, making a difference, wavering, and partial.". The apostle is telling us that we need to discern any problems in our lives and deal with them properly so we would not have to be judged by the saints.

11:32 - But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.
The Lord's judgment is for the purpose of chastening His people for their benefit and His glory. The word for "chasten" in root form is translated "little children" in 1 John 2:13. There it has the sense of trainable children. Here it is in the verb form and means the Lord is educating his children so we will not be linked with the world in its condemnation.

11:33 - Therefore, my brethren, when you come together to eat, wait for one another.
"Come together" in our context was with a view to eating the Lord supper and demands that we do so together in fellowship (having things in common). Therefore we eat in concert, waiting one for another. The Lord gave us the clear example in Matthew 26:26-30, Mark 14:22-26, and Luke 22:19-20.

11:34 - But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come.
As the Holy Spirit closes this section, His clear admonition was if hunger is a person’s passion or desire, he or she should satisfy that desire at home, not in the assembly. By eating the Lord supper with such a motive, the action would be condemned. Paul purposes to give more instruction during his next visit.