First Letter to the Corinthians -- Chapter 11
Having reiterated the Lord’s teaching in regards to idolatry, Paul continues on to address God’s established order of creation and how this is to be carried out in the Church. Paul begins by once again urging us to follow his example because he is devoted to following Christ’s example. “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1). He is assuring us that if we imitate him we will be imitating Christ; we follow Paul only because He is following Christ. Once again Paul does not want us to attach ourselves to his person, but he simply wants us to follow Jesus Christ thru his living example.
He continues: “I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you” (1 Corinthians 11:2). Here Paul praises and thanks the Corinthians for being faithful to his words, advice, and example in all he has passed on so far. Passing along the accurate teachings of Christ is a much forgotten aspect of the Great Commission: “teaching them to obey everything I have commanded you” (Matthew 28:20). Therefore Paul is thanking the church at Corinth for holding to the teachings he passed along. After these words of encouragement however he immediately goes on to address an issue that has been lost among them: the proper understanding of God’s order of creation and what that means for us all. He starts by laying down the order or “hierarchy” that God has instituted: “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God” (1 Corinthians 11:3). God’s order is simply this: God the Father -> God the Son (Jesus Christ) -> Man -> Woman.
Having put forth this order and doctrine once and for all, Paul then proceeds to apply this in a practical manner to the church at Corinth. “Every man who prays or prophesies with his head covered dishonors his head. And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man” (1 Corinthians 11:4-7). What is Paul telling us here? Is he telling us that a man must never cover his head with either hair or hat in church and that a woman must never wear her hair short or be unveiled and uncovered in church? Is Paul enforcing legalistic outward adornments on the Corinthians? Is Paul squashing the Christian freedom of the Corinthians by forcing upon them regulations in regards to appearance? Is Paul really concerned about what is on our heads? What is Paul really up to here? It had come to the attention of Paul that women were speaking at the public worship services of the Corinthians (because man is the head of woman, he is called to be the spiritual leader and authority in the church), and not only that, but also without their head covered.
To properly understand what Paul is concerned about and what he is telling us here we must understand the historical context of Corinth at the time Paul wrote this letter and also recognize that he is giving practical advice that could applied to their church in that day and time (in addition with the underlying principles that we are to apply to ourselves today). The first thing to realize is the tradition of the East which required women to veil their head when in public. Women were to cover their head as a sign and symbol of their submission to the leadership, headship, and authority of man who was created before her. The next thing to realize is that a woman with a shaved head was either a slave or “free and loose” woman whose sexual vocation was made known thru her close-cropped hair. Short hair on a woman was very disgraceful because it was an outward sign in that day and age of a woman who had fallen from honorable standing. We should then also realize that men of this time and situation were expected to have short hair and an uncovered head as a sign of their headship over women. If a man wore his hair long in this culture it was an effeminate and disgraceful sign of the loss of his headship (almost every Greek statue of a man has short hair).
Therefore Paul is essentially telling the Corinthians this: “If a man prays or prophesies in church with his head covered or veiled then he dishonors the headship he has been given in God’s creation and shames his position of authority. On the other hand if a woman prays or prophesies in church with her head uncovered or unveiled then she is dishonoring the position God has given her in the order of creation by being insubordinate and thereby shaming herself to the same level as a slave women or a woman for hire.” Paul’s concern is that the Christian freedom of the Corinthians has gone overboard, destroying and ignoring the immutable doctrines and truths of God’s Word. His concern is that women are praying and prophesying under the guise and outward appearance of leadership and authority in the church. Paul knows that if the women do not keep their heads covered then people will forget that she is not the spiritual leader in her household or in the church. A woman speaking in church without a covering was a visible sign that she was speaking as the head, leader, or authority thereof, and this is what troubled Paul. Paul is therefore attempting to teach us the doctrine and principles of God’s order of creation by means of the societal standards of the times in order that we might respect the hierarchy God has established once and for all. “For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, and because of the angels, the woman ought to have a sign of authority on her head” (1 Corinthians 11:8-10). Paul desires for the women who pray or prophesy in church to cover their head so that thru the visible symbol all will recognize that she does this from under the authority of the man, who does it from under the authority of Christ. The covering is a sign that she is remaining under the authority of those God created as her head. So now we must ask: Is Paul being derogatory and saying that women are inferior to men? Is Paul teaching us to squash the rights and freedom of women when elsewhere he has told us that there is neither male nor female in Christ Jesus? “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:26-28). No, Paul is not being derogatory, discriminating, and contradictory or even calling women inferior to men. Paul is simply upholding the order that God has established.
Let us return to what God told the woman after the fall into sin: “Your desire will be for your husband, and he will rule over you” (Genesis 3:16). The best way to understand this whole situation and setup is (as always!) thru Jesus Christ. The parallel clause and example for us to learn from is that of the relation between God the Father and God the Son. Both are full and complete God and are of perfect equality within the Holy Trinity of Father, Son, and Holy Spirit. However there is a hierarchy or order between them. As Paul stated to the Corinthians earlier, God (the Father) is the head of Christ (the Son). Even though Jesus Christ was perfectly equal to the Father, “I and the Father are one” (John 10:30), He willingly humbled Himself to the authority, headship, and leadership of the Father, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will” (Matthew 26:39). Therefore women are not inferior or less than men. Women are of perfect equality with men, yet God has called them to follow the example of Christ and humbly submit to the leadership, headship, and authority of men. “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant” (Philippians 2:5-6). Man is no better than woman for ultimately they are both under the headship of Jesus Christ; neither position is more envious than the other, they are simply different.
Paul continues on to touch on the co-dependency of the sexes and how just because man is the head of the woman it doesn’t mean he doesn’t need her: “In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God” (1 Corinthians 11:11-12). Man must not abuse the headship he has been given, but must respect the fact that God has chosen for every man after Adam to come from woman in order that we see the interdependent relationship God desires between the two genders. The ultimate fact is that both genders submit to God who is over them both. Having established this Paul reiterates his concern for the women and men who have subverted the order of creation by disregarding the signs of the times which declared the headship of man over woman. “Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering” (1 Corinthians 11:13-15). Once again it is important to stress that Paul is not establishing legalistic regulations in regards to appearance but that he instead desires that the congregation of Corinth uphold the order of creation by not allowing women to hold positions of headship, authority, and leadership within the church. His wants to make sure that we do not flip God’s will on its head for the sake of “Christian freedom.”
Paul finishes up by stating very clearly that all the churches of God practice the upholding of the order of creation, by retaining the headship of man over woman within the church. “If anyone wants to be contentious about this, we have no other practice—nor do the churches of God” (1 Corinthians 11:16). Therefore let us pray that each of us faithfully adheres to the position God has given us within creation, by submitting to those above us and tenderly loving and caring for those below us, just as Christ has done for us; from first to last we are called to be the servants of all. “Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:26-28).
After having addressed the subject of remaining faithful to God’s order of creation, Paul continues on to address the abuse of the Lord’s Supper that was occurring during the church services of the Corinthians. “In the following directives I have no praise for you, for your meetings do more harm than good” (1 Corinthians 11:17). Paul begins by plainly stating that the current state of the meetings and church services of the Corinthians are causing more harm than good. Paul is not just saying the meetings are causing no good, he states that they are actually causing harm.
He continues: “In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God's approval” (1 Corinthians 11:18-19). In these words Paul communicates to us two very important truths. The first is that when we come together as a church body to celebrate the Lord’s Supper we need to eliminate all divisions that are possible from among us. There should be no doctrinal and confessional separation amongst those who go to the Lord’s Table together, because the Lord’s Supper is all about unity (as Paul discussed in the previous chapter). The second point for us to reflect on is that there will always be divisions amongst the outward church in this life; in fact division is a “necessary evil” that allows for the truth of God’s Word to shine thru. This doesn’t mean we should share in the Lord’s Table when there is division but it simply means that thru the divisions of the church we will be able to purge the false teachings and doctrines from our midst. St. Augustine said: “Heresies are the grindstone of the Church. Their sin serves to reveal them and thus to purge and purify the Christian congregation of an unpleasant discordant element.” If there was no division in the church then false doctrine would continue to be accepted and nurtured. Because there is sin there will be heresy and false doctrine, and therefore “there have to be” differences and divisions over these things. If the church accepts false doctrine into its midst and doesn’t try to expel it then it will choke and die as it is absorbed by the ways of the world.
Paul continues on to address the Lord’s Supper (which is the whole reason that we come together as a church body): “When you come together, it is not the Lord’s Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don’t you have homes 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 praise you for this? Certainly not!” (1 Corinthians 11:20-22). Though the Corinthians had the elements of bread and wine present, their perversions were causing what they were doing to not be the Lord’s Supper at all. The Corinthians were using the Lord’s Supper as a meal and no longer as the testament of Jesus Christ; they were getting drunk and eating to fill their appetites and not in order to confess Jesus Christ crucified. These practices were utterly despicable to Paul and they blasphemed the importance of the Lord’s Supper that Christ had instituted.
Paul continues on to teach the Corinthians once again about the importance and grace of the Lord’s Supper. “For I received from the Lord what I also passed on to you” (1 Corinthians 11:23). Here Paul begins by telling us that he received his instruction on the Lord’s Supper not from the other Apostles, but actually from the Lord Himself. He begins with the words of institution, that is, the Word and promise of Jesus Christ which makes the Lord’s Supper what it is: “The Lord Jesus, on the night he was betrayed, took bread, 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.’ In the same way, after supper he took the cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me’” (1 Corinthians 11:23-25). In these few simple words we have the eternal promise that in the bread and wine we receive the true body and blood of Jesus Christ given and shed for the forgiveness of our sins. Immediately our sinful reason objects and vehemently questions: “How can this man give us his flesh to eat?” (John 6:52). Jesus Christ clearly replies: “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink” (John 6:53-55). No matter how hard this is for our reason to grasp and understand, we must cling fiercely and unmoving to Christ’s Word, because it is just that: the Word of Christ. Just like Paul was referring to earlier, this true teaching of the Lord’s Supper brings differences and divisions in the church, separating the wheat from the chaff and the sheep from the goats, showing those which have God’s approval. Christ Himself spoke about how His plain Words (especially on this subject) cause offence and division, separating the true disciples from the imitators who refuse to take Him at His Word. To illustrate this truth let us look at what transpired right after Christ spoke about us eating His body and blood to remain in Him: “On hearing it, many of his disciples said, ‘This is a hard teaching. Who can accept it?’ Aware that his disciples were grumbling about this, Jesus said to them, ‘Does this offend you? What if you see the Son of Man ascend to where he was before! The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life. Yet there are some of you who do not believe.’ For Jesus had known from the beginning which of them did not believe and who would betray him. He went on to say, ‘This is why I told you that no one can come to me unless the Father has enabled him.’ From this time many of his disciples turned back and no longer followed him” (John 6:60-66). The teaching of the Lord’s Supper is a “hard teaching” and it is impossible for the natural reason of man to accept it. Therefore it takes God’s gift of faith to receive the Word of Christ with full confidence and assurance. Luther wrote very beautifully about how we are to always cling to the words of Christ for they are our entire foundation, not only in the Lord’s Supper, but for our entire life: “If a hundred thousand devils, together with all fanatics, should rush forward, crying, ‘How can bread and wine be the body and blood of Christ?’ etc., I know that all spirits and scholars together are not as wise as is the Divine Majesty in His little finger…It is true, indeed, that if you take away the Word or regard it without the words, you have nothing but mere bread and wine. But if the words remain with them, as they shall and must, then, in virtue of the same, it is truly the body and blood of Christ. For as the lips of Christ say and speak, so it is, as He can never lie or deceive…upon these words rest all our foundation, protection, and defense against all errors and deception that have ever come or may yet come.” In the face of everything that the world or Satan may throw our way, we remain steadfast in the Word of God, resting sure that He alone never lies, fails, or deceives. “The grass withers and the flowers fall, but the word of our God stands forever” (Isaiah 40:8).
Paul continues on to state what we are doing when we partake of the Lord’s Supper: “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26). Thru our participation in the Lord’s Supper we are declaring, confessing, and proclaiming to the world the death of Jesus Christ for the forgiveness of our sins. This is no empty or trifling matter. Therefore Paul goes on to discuss the seriousness of the Lord’s Supper: “Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself” (1 Corinthians 11:27-29). If we partake of the Lord’s Supper in an “unworthy” manner then we sin against the body and blood of the Lord, Jesus Christ Himself. But what does Paul mean by “unworthy”? Does he mean we must be perfect and sinless? Absolutely not. Ironically being “worthy” for the Lord’s Supper occurs only thru being aware of our complete unworthiness before God. It is thru recognition of our utter helplessness and need for Jesus Christ and His forgiveness that we become “worthy.” The words of Christ illustrate this fact perfectly: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls” (Matthew 11:28-29). It is sinners (the sick, the weary, the burdened, the contrite, and the broken) who need the Lord’s Supper, and therefore it is thru the examination of the law that we become prepared, ready, and “worthy” to receive the gospel and grace of Christ’s body and blood. “The law was put in charge to lead us to Christ that we might be justified by faith” (Galatians 3:24). The hard truth of the law prepares our hearts to receive the gracious forgiveness of the Jesus Christ in the Lord’s Supper. Paul also tells us that being “worthy” is about recognizing the body and blood of Christ, that is, recognizing His promise given in the Lord’s Supper and how He has shed it for our sins. Therefore we should not partake of the Lord’s Supper if we fail to see our complete and total need for Jesus Christ, or fail to see the promise of the true body and blood of Christ given to us there. If we are self-righteous and unrepentant or unbelieving in regards to the body and blood of Christ given to us in the Supper then the true body and blood that we receive is to our judgment and condemnation. That is right, if we abuse and mock the importance, seriousness, and grace of the Lord’s Supper then what was once life becomes death to us.
Paul goes on to explain the real consequences of failing to esteem the Lord’s Supper and our need thereof: “That is why many among you are weak and sick, and a number of you have fallen asleep. But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world” (1 Corinthians 11:30-32). Paul very plainly tells us that a failure to approach the Supper in humility and need has caused not just spiritual consequences, but physical consequences. The Corinthians were physically sick and a number had actually “fallen asleep” (that is, they had died) because they were despising and abusing the Lord’s Supper. Because we receive the true physical and tangible body and blood of Christ thru the miracle of the Lord’s Supper it is perfectly fitting that an abuse of this would have physical and tangible consequences. If the Lord’s Supper were only a “spiritual” experience then it should only have spiritual consequences, but since it is a physical communion with our Lord it has physical consequences when it is abused and mocked. We need to take this warning of Paul’s very seriously; however, we must not become afraid of the Lord’s Supper, but we need to remember that it was given to us in order to bring the life, healing, and salvation of Jesus Christ crucified. We need to highly respect the Supper but we must not falsely think it was given to condemn, for it was given as a gift of unconditional grace and mercy for the sake of Jesus Christ. Martin Luther wrote about those who are “worthy” to receive the Lord’s Supper and how we should approach it not in terror, but joyfully and eagerly: “Those who are sensible of their weakness, desire to be rid of it and long for help, should regard and use [the Lord’s Supper] only as a precious antidote against the poison which they have in them. For here in the Sacrament you are to receive from the lips of Christ forgiveness of sin, which contains and brings with it the grace of God and the Spirit with all His gifts, protection, shelter, and power against death and the devil and all misfortune…If, therefore, you are heavy-laden and feel your weakness, then go joyfully to this Sacrament and obtain refreshment, consolation, and strength.” The Lord’s Supper is an immeasurable bounty of grace from our Lord. Thru it we have the physical and tangible promises of sharing in the blessings of Jesus Christ’s work on the cross on our behalf. What more could we ever ask for?
Paul continues on to conclude his discussion of the Lord’s Supper by giving practical advice, assuring the Corinthians that he would give further directions at his next visit. “So then, my brothers, when you come together to eat, wait for each other. If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment. And when I come I will give further directions” (1 Corinthians 11:33-34). We should approach the Lord’s Supper with respect and humility, repentantly seeking the grace and forgiveness God has promised therein. Let us pray that we put to bed any doubts and questioning we have in regards to Christ’s Word and promise in the Lord’s Supper and that we come to uphold and esteem this incomparable gift God has given to us thru the very body and blood of Jesus Christ. “If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world” (John 6:51). Then before the judgment seat of God, when all this world has failed and passed away, we will be able to faithfully say with Job: “I have not departed from the commands of his lips; I have treasured the words of his mouth more than my daily bread” (Job 23:12).
He continues: “I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you” (1 Corinthians 11:2). Here Paul praises and thanks the Corinthians for being faithful to his words, advice, and example in all he has passed on so far. Passing along the accurate teachings of Christ is a much forgotten aspect of the Great Commission: “teaching them to obey everything I have commanded you” (Matthew 28:20). Therefore Paul is thanking the church at Corinth for holding to the teachings he passed along. After these words of encouragement however he immediately goes on to address an issue that has been lost among them: the proper understanding of God’s order of creation and what that means for us all. He starts by laying down the order or “hierarchy” that God has instituted: “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God” (1 Corinthians 11:3). God’s order is simply this: God the Father -> God the Son (Jesus Christ) -> Man -> Woman.
Having put forth this order and doctrine once and for all, Paul then proceeds to apply this in a practical manner to the church at Corinth. “Every man who prays or prophesies with his head covered dishonors his head. And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man” (1 Corinthians 11:4-7). What is Paul telling us here? Is he telling us that a man must never cover his head with either hair or hat in church and that a woman must never wear her hair short or be unveiled and uncovered in church? Is Paul enforcing legalistic outward adornments on the Corinthians? Is Paul squashing the Christian freedom of the Corinthians by forcing upon them regulations in regards to appearance? Is Paul really concerned about what is on our heads? What is Paul really up to here? It had come to the attention of Paul that women were speaking at the public worship services of the Corinthians (because man is the head of woman, he is called to be the spiritual leader and authority in the church), and not only that, but also without their head covered.
To properly understand what Paul is concerned about and what he is telling us here we must understand the historical context of Corinth at the time Paul wrote this letter and also recognize that he is giving practical advice that could applied to their church in that day and time (in addition with the underlying principles that we are to apply to ourselves today). The first thing to realize is the tradition of the East which required women to veil their head when in public. Women were to cover their head as a sign and symbol of their submission to the leadership, headship, and authority of man who was created before her. The next thing to realize is that a woman with a shaved head was either a slave or “free and loose” woman whose sexual vocation was made known thru her close-cropped hair. Short hair on a woman was very disgraceful because it was an outward sign in that day and age of a woman who had fallen from honorable standing. We should then also realize that men of this time and situation were expected to have short hair and an uncovered head as a sign of their headship over women. If a man wore his hair long in this culture it was an effeminate and disgraceful sign of the loss of his headship (almost every Greek statue of a man has short hair).
Therefore Paul is essentially telling the Corinthians this: “If a man prays or prophesies in church with his head covered or veiled then he dishonors the headship he has been given in God’s creation and shames his position of authority. On the other hand if a woman prays or prophesies in church with her head uncovered or unveiled then she is dishonoring the position God has given her in the order of creation by being insubordinate and thereby shaming herself to the same level as a slave women or a woman for hire.” Paul’s concern is that the Christian freedom of the Corinthians has gone overboard, destroying and ignoring the immutable doctrines and truths of God’s Word. His concern is that women are praying and prophesying under the guise and outward appearance of leadership and authority in the church. Paul knows that if the women do not keep their heads covered then people will forget that she is not the spiritual leader in her household or in the church. A woman speaking in church without a covering was a visible sign that she was speaking as the head, leader, or authority thereof, and this is what troubled Paul. Paul is therefore attempting to teach us the doctrine and principles of God’s order of creation by means of the societal standards of the times in order that we might respect the hierarchy God has established once and for all. “For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, and because of the angels, the woman ought to have a sign of authority on her head” (1 Corinthians 11:8-10). Paul desires for the women who pray or prophesy in church to cover their head so that thru the visible symbol all will recognize that she does this from under the authority of the man, who does it from under the authority of Christ. The covering is a sign that she is remaining under the authority of those God created as her head. So now we must ask: Is Paul being derogatory and saying that women are inferior to men? Is Paul teaching us to squash the rights and freedom of women when elsewhere he has told us that there is neither male nor female in Christ Jesus? “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:26-28). No, Paul is not being derogatory, discriminating, and contradictory or even calling women inferior to men. Paul is simply upholding the order that God has established.
Let us return to what God told the woman after the fall into sin: “Your desire will be for your husband, and he will rule over you” (Genesis 3:16). The best way to understand this whole situation and setup is (as always!) thru Jesus Christ. The parallel clause and example for us to learn from is that of the relation between God the Father and God the Son. Both are full and complete God and are of perfect equality within the Holy Trinity of Father, Son, and Holy Spirit. However there is a hierarchy or order between them. As Paul stated to the Corinthians earlier, God (the Father) is the head of Christ (the Son). Even though Jesus Christ was perfectly equal to the Father, “I and the Father are one” (John 10:30), He willingly humbled Himself to the authority, headship, and leadership of the Father, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will” (Matthew 26:39). Therefore women are not inferior or less than men. Women are of perfect equality with men, yet God has called them to follow the example of Christ and humbly submit to the leadership, headship, and authority of men. “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant” (Philippians 2:5-6). Man is no better than woman for ultimately they are both under the headship of Jesus Christ; neither position is more envious than the other, they are simply different.
Paul continues on to touch on the co-dependency of the sexes and how just because man is the head of the woman it doesn’t mean he doesn’t need her: “In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God” (1 Corinthians 11:11-12). Man must not abuse the headship he has been given, but must respect the fact that God has chosen for every man after Adam to come from woman in order that we see the interdependent relationship God desires between the two genders. The ultimate fact is that both genders submit to God who is over them both. Having established this Paul reiterates his concern for the women and men who have subverted the order of creation by disregarding the signs of the times which declared the headship of man over woman. “Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering” (1 Corinthians 11:13-15). Once again it is important to stress that Paul is not establishing legalistic regulations in regards to appearance but that he instead desires that the congregation of Corinth uphold the order of creation by not allowing women to hold positions of headship, authority, and leadership within the church. His wants to make sure that we do not flip God’s will on its head for the sake of “Christian freedom.”
Paul finishes up by stating very clearly that all the churches of God practice the upholding of the order of creation, by retaining the headship of man over woman within the church. “If anyone wants to be contentious about this, we have no other practice—nor do the churches of God” (1 Corinthians 11:16). Therefore let us pray that each of us faithfully adheres to the position God has given us within creation, by submitting to those above us and tenderly loving and caring for those below us, just as Christ has done for us; from first to last we are called to be the servants of all. “Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:26-28).
After having addressed the subject of remaining faithful to God’s order of creation, Paul continues on to address the abuse of the Lord’s Supper that was occurring during the church services of the Corinthians. “In the following directives I have no praise for you, for your meetings do more harm than good” (1 Corinthians 11:17). Paul begins by plainly stating that the current state of the meetings and church services of the Corinthians are causing more harm than good. Paul is not just saying the meetings are causing no good, he states that they are actually causing harm.
He continues: “In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God's approval” (1 Corinthians 11:18-19). In these words Paul communicates to us two very important truths. The first is that when we come together as a church body to celebrate the Lord’s Supper we need to eliminate all divisions that are possible from among us. There should be no doctrinal and confessional separation amongst those who go to the Lord’s Table together, because the Lord’s Supper is all about unity (as Paul discussed in the previous chapter). The second point for us to reflect on is that there will always be divisions amongst the outward church in this life; in fact division is a “necessary evil” that allows for the truth of God’s Word to shine thru. This doesn’t mean we should share in the Lord’s Table when there is division but it simply means that thru the divisions of the church we will be able to purge the false teachings and doctrines from our midst. St. Augustine said: “Heresies are the grindstone of the Church. Their sin serves to reveal them and thus to purge and purify the Christian congregation of an unpleasant discordant element.” If there was no division in the church then false doctrine would continue to be accepted and nurtured. Because there is sin there will be heresy and false doctrine, and therefore “there have to be” differences and divisions over these things. If the church accepts false doctrine into its midst and doesn’t try to expel it then it will choke and die as it is absorbed by the ways of the world.
Paul continues on to address the Lord’s Supper (which is the whole reason that we come together as a church body): “When you come together, it is not the Lord’s Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don’t you have homes 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 praise you for this? Certainly not!” (1 Corinthians 11:20-22). Though the Corinthians had the elements of bread and wine present, their perversions were causing what they were doing to not be the Lord’s Supper at all. The Corinthians were using the Lord’s Supper as a meal and no longer as the testament of Jesus Christ; they were getting drunk and eating to fill their appetites and not in order to confess Jesus Christ crucified. These practices were utterly despicable to Paul and they blasphemed the importance of the Lord’s Supper that Christ had instituted.
Paul continues on to teach the Corinthians once again about the importance and grace of the Lord’s Supper. “For I received from the Lord what I also passed on to you” (1 Corinthians 11:23). Here Paul begins by telling us that he received his instruction on the Lord’s Supper not from the other Apostles, but actually from the Lord Himself. He begins with the words of institution, that is, the Word and promise of Jesus Christ which makes the Lord’s Supper what it is: “The Lord Jesus, on the night he was betrayed, took bread, 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.’ In the same way, after supper he took the cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me’” (1 Corinthians 11:23-25). In these few simple words we have the eternal promise that in the bread and wine we receive the true body and blood of Jesus Christ given and shed for the forgiveness of our sins. Immediately our sinful reason objects and vehemently questions: “How can this man give us his flesh to eat?” (John 6:52). Jesus Christ clearly replies: “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink” (John 6:53-55). No matter how hard this is for our reason to grasp and understand, we must cling fiercely and unmoving to Christ’s Word, because it is just that: the Word of Christ. Just like Paul was referring to earlier, this true teaching of the Lord’s Supper brings differences and divisions in the church, separating the wheat from the chaff and the sheep from the goats, showing those which have God’s approval. Christ Himself spoke about how His plain Words (especially on this subject) cause offence and division, separating the true disciples from the imitators who refuse to take Him at His Word. To illustrate this truth let us look at what transpired right after Christ spoke about us eating His body and blood to remain in Him: “On hearing it, many of his disciples said, ‘This is a hard teaching. Who can accept it?’ Aware that his disciples were grumbling about this, Jesus said to them, ‘Does this offend you? What if you see the Son of Man ascend to where he was before! The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life. Yet there are some of you who do not believe.’ For Jesus had known from the beginning which of them did not believe and who would betray him. He went on to say, ‘This is why I told you that no one can come to me unless the Father has enabled him.’ From this time many of his disciples turned back and no longer followed him” (John 6:60-66). The teaching of the Lord’s Supper is a “hard teaching” and it is impossible for the natural reason of man to accept it. Therefore it takes God’s gift of faith to receive the Word of Christ with full confidence and assurance. Luther wrote very beautifully about how we are to always cling to the words of Christ for they are our entire foundation, not only in the Lord’s Supper, but for our entire life: “If a hundred thousand devils, together with all fanatics, should rush forward, crying, ‘How can bread and wine be the body and blood of Christ?’ etc., I know that all spirits and scholars together are not as wise as is the Divine Majesty in His little finger…It is true, indeed, that if you take away the Word or regard it without the words, you have nothing but mere bread and wine. But if the words remain with them, as they shall and must, then, in virtue of the same, it is truly the body and blood of Christ. For as the lips of Christ say and speak, so it is, as He can never lie or deceive…upon these words rest all our foundation, protection, and defense against all errors and deception that have ever come or may yet come.” In the face of everything that the world or Satan may throw our way, we remain steadfast in the Word of God, resting sure that He alone never lies, fails, or deceives. “The grass withers and the flowers fall, but the word of our God stands forever” (Isaiah 40:8).
Paul continues on to state what we are doing when we partake of the Lord’s Supper: “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26). Thru our participation in the Lord’s Supper we are declaring, confessing, and proclaiming to the world the death of Jesus Christ for the forgiveness of our sins. This is no empty or trifling matter. Therefore Paul goes on to discuss the seriousness of the Lord’s Supper: “Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself” (1 Corinthians 11:27-29). If we partake of the Lord’s Supper in an “unworthy” manner then we sin against the body and blood of the Lord, Jesus Christ Himself. But what does Paul mean by “unworthy”? Does he mean we must be perfect and sinless? Absolutely not. Ironically being “worthy” for the Lord’s Supper occurs only thru being aware of our complete unworthiness before God. It is thru recognition of our utter helplessness and need for Jesus Christ and His forgiveness that we become “worthy.” The words of Christ illustrate this fact perfectly: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls” (Matthew 11:28-29). It is sinners (the sick, the weary, the burdened, the contrite, and the broken) who need the Lord’s Supper, and therefore it is thru the examination of the law that we become prepared, ready, and “worthy” to receive the gospel and grace of Christ’s body and blood. “The law was put in charge to lead us to Christ that we might be justified by faith” (Galatians 3:24). The hard truth of the law prepares our hearts to receive the gracious forgiveness of the Jesus Christ in the Lord’s Supper. Paul also tells us that being “worthy” is about recognizing the body and blood of Christ, that is, recognizing His promise given in the Lord’s Supper and how He has shed it for our sins. Therefore we should not partake of the Lord’s Supper if we fail to see our complete and total need for Jesus Christ, or fail to see the promise of the true body and blood of Christ given to us there. If we are self-righteous and unrepentant or unbelieving in regards to the body and blood of Christ given to us in the Supper then the true body and blood that we receive is to our judgment and condemnation. That is right, if we abuse and mock the importance, seriousness, and grace of the Lord’s Supper then what was once life becomes death to us.
Paul goes on to explain the real consequences of failing to esteem the Lord’s Supper and our need thereof: “That is why many among you are weak and sick, and a number of you have fallen asleep. But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world” (1 Corinthians 11:30-32). Paul very plainly tells us that a failure to approach the Supper in humility and need has caused not just spiritual consequences, but physical consequences. The Corinthians were physically sick and a number had actually “fallen asleep” (that is, they had died) because they were despising and abusing the Lord’s Supper. Because we receive the true physical and tangible body and blood of Christ thru the miracle of the Lord’s Supper it is perfectly fitting that an abuse of this would have physical and tangible consequences. If the Lord’s Supper were only a “spiritual” experience then it should only have spiritual consequences, but since it is a physical communion with our Lord it has physical consequences when it is abused and mocked. We need to take this warning of Paul’s very seriously; however, we must not become afraid of the Lord’s Supper, but we need to remember that it was given to us in order to bring the life, healing, and salvation of Jesus Christ crucified. We need to highly respect the Supper but we must not falsely think it was given to condemn, for it was given as a gift of unconditional grace and mercy for the sake of Jesus Christ. Martin Luther wrote about those who are “worthy” to receive the Lord’s Supper and how we should approach it not in terror, but joyfully and eagerly: “Those who are sensible of their weakness, desire to be rid of it and long for help, should regard and use [the Lord’s Supper] only as a precious antidote against the poison which they have in them. For here in the Sacrament you are to receive from the lips of Christ forgiveness of sin, which contains and brings with it the grace of God and the Spirit with all His gifts, protection, shelter, and power against death and the devil and all misfortune…If, therefore, you are heavy-laden and feel your weakness, then go joyfully to this Sacrament and obtain refreshment, consolation, and strength.” The Lord’s Supper is an immeasurable bounty of grace from our Lord. Thru it we have the physical and tangible promises of sharing in the blessings of Jesus Christ’s work on the cross on our behalf. What more could we ever ask for?
Paul continues on to conclude his discussion of the Lord’s Supper by giving practical advice, assuring the Corinthians that he would give further directions at his next visit. “So then, my brothers, when you come together to eat, wait for each other. If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment. And when I come I will give further directions” (1 Corinthians 11:33-34). We should approach the Lord’s Supper with respect and humility, repentantly seeking the grace and forgiveness God has promised therein. Let us pray that we put to bed any doubts and questioning we have in regards to Christ’s Word and promise in the Lord’s Supper and that we come to uphold and esteem this incomparable gift God has given to us thru the very body and blood of Jesus Christ. “If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world” (John 6:51). Then before the judgment seat of God, when all this world has failed and passed away, we will be able to faithfully say with Job: “I have not departed from the commands of his lips; I have treasured the words of his mouth more than my daily bread” (Job 23:12).
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