Chapter 11

1 Corinthians: -1- -2- -3- -4- -5- -6- -7- -8- -9- -10- -11- -12- -13- -14- -15- -16-

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11:1 Be imitators of me as I also am of Christ (s).

[t] 2 I commend you now that you have remembered me in all things and that you keep close the teachings I personally delivered to you. 3 I want you to know, however, that the head of every man is Christ, the head of woman is the man, and the head of Christ is God. 4 Every man praying or prophesying having anything against his head, dishonors his head. 5 Every woman also, praying or prophesying with head unveiled, dishonors her head; for it is the same as having been shaven. 6 If a woman does not cover her head, let her be shorn (u). If it is disgraceful to a woman to be shorn or to be shaven, let her cover her head. 7 A man truly ought not to cover his head, being the image and glory of God; the woman, however, is the glory of man. 8 For man is not out of woman, but woman out of man. 9 For man was not formed through the woman, but woman through the man. 10 For this reason, the woman ought to have authority on her head, because of the angels. 11 However, inside of the Lord, woman is not separate from man, neither is man separate from woman. 12 For just as the woman is out of the man, so also the man through the woman. All things, however, are out from God.

13 You judge inside yourselves; is it proper for a woman uncovered to pray to God? (u) 14 Does not even nature itself teach you that long hair on a man is a dishonor to him? (u) 15 A woman, however, if she has long hair, it is her glory. For the long hair is given around her as a covering. 16 Yet if anyone seems to be contentious, we have no such practice, nor do the churches of God [v]. ~~~

17 Now in instructing thus, I do not praise you, since you gather together, not for better but for worse. 18 First, I hear that there are divisions among you when you come together as a church, and I partly believe it. 19 Your purpose in these factions is to know who among you to recognize for approval. 20 Thus when you gather together in one place, your intention is not to eat the Lord’s Supper. 21 For many have already eaten their supper ahead of the others; and thus some are hungry but others are drunk. 22 Do you not have houses in which to eat and drink? Or do you think little of the gathering of the church of God and thus shame those with nothing? What shall I say to you? Shall I praise you in this? I do not praise you.

23 For I received from the Lord that which I also personally delivered to you. On the same night in which He was betrayed, • the Lord Jesus took bread; 24 and having given thanks, having spoken good grace, He broke it and said, “This is My body which is for you, for your sake; do this to bring Me into your mind.” 25 In the same way also, He took the cup after supper, saying, “This cup, the New Covenant, is inside of My blood. Do this, as often as you drink it, to bring Me into your mind.” 26 For as often as you eat this bread and drink this cup, you celebrate the Lord’s death all the way into His coming.

27 Therefore whoever eats this bread or drinks this cup of the Lord as if fallen short will be liable against the body and blood of the Lord. 28 But let a man open himself to examination, and in this manner eat of the bread and drink of the cup. 29 For he who eats and drinks in pretention [v] eats and drinks judgment against himself; he does not distinguish the body, but wavers. 30 Through this lack, many among you are weak or sick, and many sleep [w]. 31 For if we properly judge ourselves, we would not be under judgment. • 32 But when the Lord examines us [in Truth], we are taught of Him, that we should not be condemned with the world-cosmos.

33 The point is, my brothers and sisters, when you gather together to eat, receive one another. 34 But if anyone is hungry, let him eat at home, lest you gather together into judgment. And the things remaining, I will arrange when I come.

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Gospel Word	Notes
• The Form for God through Jesus: As the Body of Christ, we are many, yet members of one another, eating of the same Bread, that is, Word. As we partake of the Eucharist, by which we bring Jesus into our minds together, we participate fully with Jesus and with one another in His redemptive Love for one another and for all creation.	s. This last statement goes with Chapter 10 and not with what comes next. t. This next passage, 11:2-16, is problematic, for we cannot know how to place it. Paul is writing to formerly pagan Greeks who were immersed in all things of Greek culture, heritage, and religion before they came to Christ. We have no knowledge of any private conversations Paul must have had with these brethren. Paul often assumes a knowledge of those private conversations without telling us, his readers hundreds of years later, what that conversation is and why he is including it. In actuality, these several verses mix some things out of the Old Testament or Hebrew thinking together with ideas expressed by Aristotle inside the philosophies of the Greeks. For that reason, we are free to set this short passage into the “we cannot know what Paul means” category and not use it to force non-gospel ideas upon one another. For indeed, some of the things expressed in this short passage are of Greek philosophy and are not at all in tune with Paul’s gospel. u. In each of these statements, Paul seems to be drawing from Greek philosophy, for these concepts are not out from the Hebrew Scriptures. v. By this last line, Paul closes out this private conversation with the formerly pagan, Greek Corinthians, and thus clearly removes it from all other Christians. We return now to Paul speaking out from Christ and Hebrew Scripture alone.

Gospel Word

Notes

• The Form for God through Jesus: As the Body of Christ, we are many, yet members of one another, eating of the same Bread, that is, Word. As we partake of the Eucharist, by which we bring Jesus into our minds together, we participate fully with Jesus and with one another in His redemptive Love for one another and for all creation.

s. This last statement goes with Chapter 10 and not with what comes next.

t. This next passage, 11:2-16, is problematic, for we cannot know how to place it. Paul is writing to formerly pagan Greeks who were immersed in all things of Greek culture, heritage, and religion before they came to Christ. We have no knowledge of any private conversations Paul must have had with these brethren. Paul often assumes a knowledge of those private conversations without telling us, his readers hundreds of years later, what that conversation is and why he is including it. In actuality, these several verses mix some things out of the Old Testament or Hebrew thinking together with ideas expressed by Aristotle inside the philosophies of the Greeks. For that reason, we are free to set this short passage into the “we cannot know what Paul means” category and not use it to force non-gospel ideas upon one another. For indeed, some of the things expressed in this short passage are of Greek philosophy and are not at all in tune with Paul’s gospel.

u. In each of these statements, Paul seems to be drawing from Greek philosophy, for these concepts are not out from the Hebrew Scriptures.

v. By this last line, Paul closes out this private conversation with the formerly pagan, Greek Corinthians, and thus clearly removes it from all other Christians. We return now to Paul speaking out from Christ and Hebrew Scripture alone.