1 Corinthians 11

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Be Ye followers of Christ

Download Recording 1 1 Corinthians 11
The first verse of this chapter seems properly to be the close to the last so why is head covering of important. Is this covering like that of the breeches of the Levites?
In Christianity "the head of every man is Christ" which is why "the head of every man is Christ."
1 Corinthians 4:15 "For though ye have ten thousand instructors in Christ, yet [have ye] not many fathers: for in Christ Jesus I have begotten you through the gospel."
Though "the covering of the head being a token of subjection" female slave often wore their hair short or even shaved. It was also common for a free woman to cut her hair when her father or husband died or the whole family suffered a misfortune and there sons would let their hair grow long, both as a sign of mourning.[1]
Is Paul talking about hair covering or playing down things that are causing division?
In verses 17 and 18 he seems to be making it clear that "in this" Paul declared that he praised them not because there were divisions among them.
He says that it can be valuable to have heresies among you so that "they which are approved may be made manifest".
The kings of Israel did not wear a covering or crown but were anointed, "his head covered, dishonoureth his head" it is because he is covering Christ and His anointing.
Is all this talk about covering and authority really about pride and who should get the glory or honor? Is he talking about hats and scarfs of vanity and pride?
Communion | Eucharist | Welfare | Pure Religion

1 ¶ Be ye followers[2] of me, even as I also am of Christ. 2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances,[3] as I delivered them to you. 3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonoureth his head. 5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8 For the man is not of the woman; but the woman of the man. 9 Neither was the man created for the woman; but the woman for the man. 10 For this cause ought the woman to have power[4] on her head because of the angels.[5] 11 Nevertheless neither is the man without[6] the woman, neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman; but all things of God. 13 Judge in yourselves: is it comely that a woman pray unto God uncovered? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16 But if any man seem to be contentious, we have no such custom, neither the churches of God.

Not to eat the Lord’s supper

17 ¶ Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 19 For there must be also heresies among you, that they which are approved may be made manifest among you. 20 When ye come together therefore into one place, this is not to eat the Lord’s supper. 21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. 22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

The unworthy, eateth and drinketh damnation

23 ¶ For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. 27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Corinthians Index

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

== Footnotes ==
  1. “Why do sons cover their head when they escort their parents to the grave, while daughters go with uncovered heads and hair unbound? …. is it that the unusual is proper in mourning, and it is more usual for women to go forth in public with their heads covered and men with their heads uncovered? So in Greece, whenever any misfortune comes, the women cut off their hair and the men let it grow, for it is usual for men to have their hair cut and for women to let it grow.” (267 A-B)
  2. 3402 ~μιμητής~ mimetes \@mim-ay-tace’\@ from 3401; TDNT-4:659,594; {See TDNT 495} n m AV-follower 7; 7
    1) an imitator
  3. 3862 ~παράδοσις~ paradosis \@par-ad’-os-is\@ from 3860; TDNT-2:172,166; {See TDNT 191} See 1325 grant, 3970 patroparadotos n f AV-tradition 12, ordinance 1; 13
    1) giving up, giving over
    1a) the act of giving up
    1b) the surrender of cities
    2) a giving over which is done by word of mouth or in writing, i.e. tradition by instruction, narrative, precept, etc.
    2a) objectively, that which is delivered, the substance of a teaching
    2b) of the body of precepts, esp. ritual, which in the opinion of the later Jews were orally delivered by Moses and orally transmitted in unbroken succession to subsequent generations, which precepts, both illustrating and expanding the written law, as they did were to be obeyed with equal reverence
  4. 1849 ~ἐξουσία~ exousia \@ex-oo-see’-ah\@ from 1832 (in the sense of ability); n f AV-power 69, authority 29, right 2, liberty 1, jurisdiction 1, strength 1; 103 See Romans 13
    1) power of choice, liberty of doing as one pleases
    1a) leave or permission
    2) physical and mental power
    2a) the ability or strength with which one is endued, which he either possesses or exercises
    3) the power of authority (influence) and of right (privilege)
    4) the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed)
    4a) universally
    4a1) authority over mankind
    4b) specifically
    4b1) the power of judicial decisions
    4b2) of authority to manage domestic affairs
    4c) metonymically
    4c1) a thing subject to authority or rule
    4c1a) jurisdiction
    4c2) one who possesses authority
    4c2a) a ruler, a human magistrate
    4c2b) the leading and more powerful among created beings superior to man, spiritual potentates
    4d) a sign of the husband’s authority over his wife
    4d1) the veil with which propriety required a women to cover herself
    4e) the sign of regal authority, a crown
    For Synonyms see entry 5820
  5. 32 ~ἄγγελος~ aggelos \@ang’-el-os\@ from aggello [probably derived from 71, cf 34] (to bring tidings); n m AV-angel 179, messenger 7; 186
    1) a messenger, envoy, one who is sent {#Mt 11:10 Lu 7:27 9:52 Mr 1:2 Jas 2:25}
    2) an angel
    2a) sent from God (see Colossians 2:18)
    2a1) to execute his purposes {#Mt 4:6,11 28:2 Mr 1:13 Lu 16:22 22:43 Ac 7:35 12:23 Ga 3:19 Heb 1:14}
    2a1) to make his purposes known to men {#Lu 1:11,26 2:9-14 Ac 10:3 27:23 Mt 1:20 2:13 28:5 Joh 20:12-13}
    2b) they are subject not only to God the Father but also to Christ {#Heb 1:4-7 1Pe 3:22 Eph 1:21 Ga 4:14} who is described to have returned to judgment surrounded by a multitude of them as servants and attendants {#Mt 13:41,49 16:27 24:31 25:31 2Th 1:7 Jude 14}
    2c) single angels have charge of separate elements: as fire {#Re 14:18} waters {#Re 16:5 7:1-3}
    2d) some angels are mentioned as guardian angels of individuals {#Mt 18:10 Ac 12:15}
    2e) some angels are over churches {#Re 1:20 2:1,8,12,18 3:1,7,14}
    2f) some angels have proven faithless to the trust committed to them by God, and have given themselves over to sin {#Jude 6 2Pe 2:4} and now obey the devil {#Mt 25:41 Re 12:7 1Co 6:3 2Co 12:7}
  6. 5565 ~χωρίς~ choris \@kho-rece’\@ from 5561; ; adv AV-without 35, beside 3, by itself 1; 39
    1) separate, apart
    1a) without any
    1b) besides

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