Chapter 11
11:1 Be imitators of me, as I am of Christ.
Paul offers himself as a model of Christian behavior, he is not boasting with a “see me, I’m great,” attitude, he is simply giving them a tangible (one that is seen and heard) of how to be like Jesus. Since the last chapter dealt with proper behavior, it is likely Paul’s way to close the subject and transition to the next. Chapter eleven will discuss inside the church issues.
Regarding Head Coverings
11:2 Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. 3 But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God.
Paul begins what has become a controversial (and largely ignored) discussion on head coverings with a quick hierarchical breakdown of authority within the church. He first applauds them for remembering him in all that they do and continuing doing the traditions he brought to them. But there was one thing that he thought everyone should know, “the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God.” This breakdown points to God as the ultimate authority. One quick way to remember His authority is if it is of Him, He has authority! In other words, He always has the last word in what is right and wrong, fair and not fair, proper and improper, etc. He is our Master! Paul is giving us insight from God, regardless if we agree or not, or think it’s wrong, obedience is expected.
It is interesting to note that the Greek word ‘kaphalē’ translated as ‘head’ for both the application of authority (example “the head of every man is Christ”) as well as a reference to the ‘body part’ (referring to a person’s head) is found nine times in this section. Both applications refer to the top, being the top of the body and the top for decision making. Regardless if some debate that the ‘head’ is a reference to some presupposed authority or that the source dictates the line of authority (example: woman from man, though equal, the man is in charge), the ’top’ head, the only true decision maker, is Jesus.
11:4 Every man who prays or prophesies with his head covered dishonors his head,
Disregarding the priestly garments, the custom of head covering for either the common man or woman is not an Old Testament requirement (although the covering of one’s head during periods of mourning was common, see 2 Samuel 15:30; Esther 6:12; Jeremiah 14:3-4). It is believed that the custom of covering the head while worshiping outdoors was “picked up” while in captivity in Babylon. It wouldn’t be for several hundred years later that Maimonides, a famous rabbi (also known as RamBam), would write that it was unbecoming for a Jew to study or teach with an uncovered head.[1] Some scholars believe that the Jews at that time Paul wrote this may have misunderstood why Moses had to veil his face (see Paul’s discussion in 2 Corinthians 3:13-14) and therefore determined it was appropriate for men to wear hats especially while praying. But regardless of the history of head coverings, we see here Paul is asking for the opposite.
Before proceeding to the next verse we should first seek clarification on what does Paul means to dishonor. The Greek word here is ‘kataischynei’ which is a word that also carries the definition of shame and disgrace. Paul is tying together the concept of ‘headship’ and the object that represents authority and leadership, namely a person’s head, together. If a man covers his head during prayer or is speaking for God, he is, in a sense, hiding from God, as one might do when they have done something shameful (feeling remorse).
11:5 but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. 6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.
Note that Paul is referring to a wife, not every woman, this woman as verse three states, is under the headship of her husband. When she audibly prays or prophesies she is to cover her head. Paul notes that if a wife does not cover her head in these scenarios then she should cut her hair (the text implies cutting off all her hair). This does not appear to be a command but more of a disparaging remark rebuking her unwillingness to cover her head.
11:7 For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. 8 For man was not made from woman, but woman from man. 9 Neither was man created for woman, but woman for man. 10 That is why a wife ought to have a symbol of authority on her head, because of the angels.
Paul now reveals the truth as to the reason why this subject is in this epistle. He says a man should not cover his head as he is made in image and glory of God. But the woman was made in the glory of man, created for man, and therefore a wife ought (Greek word ‘opheilei’, to be indebted) to have a covering on her head to show she is under authority while praying and prophesying out loud. While most English language Bibles translate the last word as ‘angels’, there are a few that translate the word to be ‘messengers’ (for example Young’s Literal Translation), in either case it appears that Paul is stressing the fact that what the wife is saying is being said under the approval of the husband.
The reference to ‘angels’ has baffled many theologians and commentators through the years. We do know that we are being watched by angels (for example see 1 Corinthians 4:9; 6:3) and that they often represent God’s authority (for example see 2 Thessalonians 1:7; 1 Timothy 5:21), so it’s thought that Paul’s reference to the angels is that they gather whenever someone prays or prophesies and therefore should not be offended by any impropriety.
11:11 Nevertheless, in the Lord woman is not independent of man nor man of woman; 12 for as woman was made from man, so man is now born of woman. And all things are from God.
The long word ‘nevertheless’ is actually a short Greek word ‘plēn’ that can be translated in many ways including however, but, and besides. Paul states that in the Lord neither man or woman is independent of each other, while a woman was made from man, we now have man born from woman. Paul summarizes that all things are from God.
11:13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? 14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16 If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.
Paul concludes by asking if it is proper for a wife to pray to God without covering her head, at first it appears that Paul is reversing what he just wrote, but instead he is soliciting their opinion. He then asks what does nature teach, the word ‘nature’ essentially means “the natural order of things” (which to some degree when it comes to clothing accessories will be culturally driven). He offers his opinion that long hair is not good for men and that for women long hair is their glory (what makes her special) as it was given to her for a covering. Paul then notes that if someone wants to complain about this, go ahead, as they have no formal policy and neither do any of the other churches.
Considerations
Why the Controversy?
Whenever the Bible (or any other book) speaks about what is perceived as gender inequality it becomes the subject of ridicule and sometimes distain. In this section of Paul’s epistle to the church in Corinth, he describes a God-ordained “chain of command,” from God to man to woman. He then discusses two unique scenarios, one when a husband is praying or prophesying out loud in the presence of others, and the other is when his wife is praying or prophesying for others to hear. Some people today interpret that Paul’s instruction applies to any woman at any time in church, which it does not. Others go to the opposite extreme and say that the prayers and prophecies were the result of Spiritual Gifts that are no longer available to the church, which is also wrong. Spiritual gifts are very real and play a major role in today’s churches. I guess those that are “inclined to be contentious” will never be satisfied.
Regarding the Lord's Supper
11:17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse.
Paul’s next subject is the Lord’s Supper, which reenacts a portion of the Seder meal Jesus shared with His disciples the night before His crucifixion, it was to be regularly administered, although very little is given in the gospel accounts regarding that instruction. The primary source for both the instruction and the protocol come from this chapter. Sadly, it is also important to note that the Lord’s Supper has also become a source of controversy, more on that below.
This church completely missed the purpose of the Lord’s Supper and apparently turned it into a time to party with nothing being taken seriously. Paul bluntly states when they come together it is not for the better but for the worse!
11:18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized.
Again, the issue of division is brought up, he says that he has heard about them and he believes, at least to some degree, that it is true. The various factions are acknowledged but not clarified. Paul notes that those who are approved by God will be noticeable, they will be recognized.
11:20 When you come together, it is not the Lord’s supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.
Paul informs them that when they get together for this supper, it certainly is not the Lord’s Supper that they eat. He further reports that one brings his own food to consume, one goes hungry, and another gets drunk. Paul undoubtedly responded enthusiastically (possibly with large bold letters), WHAT!? He then sarcastically asks, “Don’t you have homes to eat and drink in?” And, “Or do you despise the church of God and wish to humiliate those who have nothing?” He asks, “What can I say?” Certainly nothing good! He will not commend them for this behavior.
11:23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when 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.”
Before reviewing the procedure step by step, Paul notes that he received this information directly from Jesus, and that he explained this to them once in the past, but was now going to present it to them again. He begins by explaining that this event occurred on the night when Jesus was betrayed. He walks them through noting how Jesus picked up the bread, broke it, and told His disciples that the bread represented His body, and that it was broken for them (see below). He next instructed them to do this in remembrance of Him. That would be an odd thing to say as He is there standing in their midst unless He was giving them instructions to do this in the future.
11:25 In the same way also he took the cup, after supper, saying, “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 the cup, you proclaim the Lord’s death until he comes.
Paul describes Jesus next took the cup after the supper was finished and announced that the wine in this cup represented the new covenant (as promised in Jeremiah 31:31) in His blood (instead of a temporary atonement based on the blood of animals). Jesus tells them to do this “as often as you drink it, in remembrance of me,” which is often misunderstood to mean “to do this often.” Perhaps a better translation would be “each time that you do so,”[2] there is no implication of urgency or frequency. The same Greek wording can be found in verse 26, as it can be rendered, “each time that you eat this bread and drink the cup, you are proclaiming the death of Jesus,” the sacrificial death on behalf of all believers redeeming them from sin and achieved for them eternal salvation. This is to be proclaimed until He returns.
11:27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord.
Paul warns that if this “proclamation” of eating the bread or drinking out of the cup of the Lord is done in an unworthy manner, they are guilty of misusing and abusing the body and blood of Jesus. Paul does not elaborate as to what behavior qualifies as an “unworthy manner” which he may have intentionally wanted to be vague so that people would stop and think before proceeding.
11:28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.
Paul wants all participants to examine themselves prior to eating or drinking the Lord’s Supper, they are to discern whether they are there to recognize what Jesus did on their behalf, namely that He lived a sinless life, suffered, died for them, and arose from the grave victoriously. This bread and cup are to remind believers what Jesus accomplished for us. If we, in any way, make light of that fact, or if we are not willing to obey and serve Him, then we will be judged by Him. Paul informs them that this is the reason some of them were weak and ill, and some had died. If we evaluate and judge ourselves properly and truthfully, we will not be judged by Him. Paul notes that when believers are judged by God, we are disciplined so that we may not be condemned with the rest of the world.
11:33 So then, my brothers, when you come together to eat, wait for one another— 34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.
Paul offers practical advice to help prevent them from being judged by God. He tells them that when they come together to eat that they should wait until they all are there before proceeding. Plus, if someone is hungry they should eat at home first, but as for all other corrective action, he will discuss in person when he returns.
Considerations
Sacraments
Many churches list the Lord’s Supper as a sacrament. The word ‘sacrament’ is not a Biblical term, it is derived from the Latin ‘sacramentum’, referring to a sacred pledge of fidelity that is typically seen in public (a time where God and man work together towards a common goal). The concept was originally something that was to serve as a testimony of God’s power of redemption, but soon became something that had ‘sacred’ powers of themselves. Just like many traditions that start out pointing to Jesus, that over the years the original meaning is lost, and keeping the tradition becomes more important than Jesus, the same has occurred with sacraments. They have become immovable fixtures in many churches that, in some theological belief systems are required for salvation, which is not what the Bible teaches.
The Body of Christ
Jesus called the bread His body, which was broken for them (and us). How was it broken? This is not just a reference to the bread, it also applies to His physical body that suffered greatly before He died on the cross. He died for our sins, so that we can live forever with Him. We relate and remember what He did for us by eating the bread. Which He had earlier in His ministry explained that He is the Bread of Life, that “whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” (John 6:35)
The Blood of Jesus
The Bible teaches, “For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.” (Leviticus 17:11) and “Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.” (Hebrews 9:22) But the blood offered in the Old Testament sacrificial system only provided temporary atonement, instead our salvation was obtained and secured, “not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” (Hebrews 9:12b) We drink the wine from the cup as a reminder of what Jesus did for us.
There are a number of unusual beliefs involving the eating of the body and the drinking of the blood. One such belief believes in transubstantiation where the bread is turned literally into a piece of Jesus’ body and the wine has turned into His blood during this event, this is not what is being taught. First, we need to remember that the Bible will not contradict itself, for example we see that the drinking of blood is prohibited (see Leviticus 17:12), second, this is a procedure to remember what Jesus did for us, it is not something we need to do for salvation, He already did it all!
Worthiness Evaluation
There is another controversial element regarding the Lord’s Supper, that is that there are some denominations and churches which reserve the right to determine if someone is worthy or not to partake. But the text promotes self-examination, not corporate examination.
Memory
Mankind has always had a problem with remembering God. For example, in the Old Testament, God established several festivals and protocols to help the Israelites remember God and to help them stay close to Him. However, even with all those reminders, the Israelites when they were blessed by God and enjoying His prosperity, they often forgot God and followed their own lusts and desires. This behavior quickly led to idolatry and pagan worship. God would then bring calamity to remind them that they belong to Him, after much grief and suffering they would eventually repent and seek God who, in His mercy, would forgive and return them to prosperity. Sadly, this ‘cycle’ occurred several times.
Before anyone begins to think that now that they are Christians that they would always be close to Jesus and never turn away from Him like the Israelites did, they are wrong and are only deceiving themselves (see 1 John 1:5-10). Just like the Israelites, Christians are still sinners and can still fall away from Jesus (salvation would be secure but the person may lose their witness and possibly lose fellowship with Him). Here Jesus is instituting a new protocol to help Christians remember what He did for them. Sadly, many have made this graphic, yet beautiful, reminder into a ritualistic procedure that is done by rote that rarely serves as a reminder.
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[1] Why Jews Cover the Head:A Case Study in Tradition. (1954, January 1). Commentary Magazine. https://www.commentary.org/articles/commentary-bk/why-jews-cover-the-heada-case-study-in-tradition/
[2] Zodhiates, S. (2000). In The complete word study dictionary: New Testament (electronic ed.). AMG Publishers.