IMITATORS OF ME (μιμητα μου). In the principle of considerate love as so clearly shown in Chapter s 1 Corinthians 11:1 and in so far as (καθως) Paul is himself an imitator of Christ. The preacher is a leader and is bound to set an example or pattern (τυπος) for others (Titus 2:7). This verse clea... [ Continue Reading ]
HOLD FAST THE TRADITIONS (τας παραδοσεις κατεχετε). Hold down as in 1 Corinthians 15:2. Παραδοσις (tradition) from παραδιδωμ (παρεδωκα, first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in Matthew 15:2 (which see)... [ Continue Reading ]
BUT I WOULD HAVE YOU KNOW (θελω δε υμας ειδενα). But I wish you to know, censure in contrast to the praise in verse 1 Corinthians 11:2.THE HEAD OF CHRIST IS GOD (κεφαλη του Χριστου ο θεος). Rather, God is the head of Christ, since κεφαλη is anarthrous and predicate.... [ Continue Reading ]
HAVING HIS HEAD COVERED (κατα κεφαλης εχων). Literally, having a veil (καλυμμα understood) down from the head (κεφαλης ablative after κατα as with κατα in Mark 5:13; Acts 27:14). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of... [ Continue Reading ]
WITH HER HEAD UNVEILED (ακατακαλυπτω τη κεφαλη). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the εταιρα, so numer... [ Continue Reading ]
LET HER ALSO BE SHORN (κα κειρασθω). Aorist middle imperative of κειρω, to shear (as sheep). Let her cut her hair close. A single act by the woman.IF IT IS A SHAME (ε δε αισχρον). Condition of first class assumed to be true. Αισχρον is old adjective from αισχος, bareness, disgrace. Clearly Paul... [ Continue Reading ]
THE IMAGE AND GLORY OF GOD (εικων κα δοξα θεου). Anarthrous substantives, but definite. Reference to Genesis 1:28; Genesis 2:26 whereby man is made directly in the image (εικων) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (δοξα) of God... [ Continue Reading ]
FOR THE WOMAN (δια την γυναικα). Because of (δια with accusative case) the woman. The record in Genesis gives the man (ανηρ) as the origin (εκ) of the woman and the reason for (δια) the creation (εκτισθη, first aorist passive of κτιζω, old verb to found, to create, to form) of woman.... [ Continue Reading ]
OUGHT (οφειλε). Moral obligation therefore (δια τουτο, rests on woman in the matter of dress that does not (ουκ οφειλε in verse 1 Corinthians 11:7) rest on the man.TO HAVE A SIGN OF AUTHORITY (εξουσιαν εχειν). He means σημειον εξουσιας (symbol of authority) by εξουσιαν, but it is the sign of au... [ Continue Reading ]
HOWBEIT (πλην). This adversative clause limits the preceding statement. Each sex is incomplete without (χωρις, apart from, with the ablative case) the other.IN THE LORD (εν Κυριω). In the sphere of the Lord, where Paul finds the solution of all problems.... [ Continue Reading ]
OF (εκ)--BY (δια). Ever since the first creation man has come into existence by means of (δια with genitive) the woman. The glory and dignity of motherhood. Cf. _The Fine Art of Motherhood_ by Ella Broadus Robertson.... [ Continue Reading ]
IS IT SEEMLY? (πρεπον εστιν;). Periphrastic present indicative rather than πρεπε. See on Matthew 3:15. Paul appeals to the sense of propriety among the Corinthians.... [ Continue Reading ]
NATURE ITSELF (η φυσις αυτη). He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer (ουδε). Φυσις, from old verb φυω, to produce, like our word nature (Latin _natura_), is difficult to define. Here it means native sense of propriety (cf. Roma... [ Continue Reading ]
HAVE LONG HAIR (κομα). Present active subjunctive of κομαω (from κομη, hair), old verb, same contraction (-αηι=α) as the indicative (αε = α), but subjunctive here with εαν in third class condition. Long hair is a glory to a woman and a disgrace to a man (as we still feel). The long-haired man! Th... [ Continue Reading ]
CONTENTIOUS (φιλονεικος). Old adjective (φιλοσ, νεικος), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother.CUSTOM (συνηθειαν). Old word from συνηθης (συν, ηθος), like Latin _consuetudo_, intercourse, intimacy. In N.T. only here and 1 Corinthians 8:7... [ Continue Reading ]
THIS (τουτο). Probably the preceding one about the head-dress of women, and transition to what follows.I PRAISE YOU NOT (ουκ επαινω). In contrast to the praise in 1 Corinthians 11:2.FOR THE BETTER (εις το κρεισσον). Neuter articular comparative of κρατυς, but used as comparative of καλος, goo... [ Continue Reading ]
FIRST OF ALL (πρωτον μεν). There is no antithesis (δευτερον δε, secondly, or επειτα δε, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given.WHEN YE COME TOGETHER IN THE CHURCH (συνερχομενων ημων εν εκκλησια). Genitive absolute. Here εκκλησια h... [ Continue Reading ]
MUST BE (δε εινα). Since moral conditions are so bad among you (cf. Chapter s 1 to 6). Cf. Matthew 18:7.HERESIES (αιρεσεις). The schisms naturally becomeFACTIONS orPARTIES . Cf. strifes (εριδες) in 1 Corinthians 1:11. See on Acts 15:5 for αιρεσεις, a choosing, taking sides, holding views of... [ Continue Reading ]
TO EAT THE LORD'S SUPPER (Κυριακον δειπνον φαγειν). Κυριακος, adjective from Κυριος, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, _Light from the Ancient East_, p. 358), a... [ Continue Reading ]
TAKETH BEFORE (προλαμβανε). Before others. Old verb to take before others. It was conduct like this that led to the complete separation between the Love-feast and the Lord's Supper. It was not even a common meal together (κοινον δειπνον), not to say a Lord's δειπνον. It was a mereGRAB-GAME .THI... [ Continue Reading ]
WHAT? HAVE YE NOT HOUSES? (Μη γαρ οικιας ουκ εχετε;) The double negative (μη--ουκ) in the single question is like the idiom in 1 Corinthians 9:4 which see. Μη expects a negative answer while ουκ negatives the verb εχετε. "For do you fail to have houses?" Paul is not approving gluttony and drunken... [ Continue Reading ]
FOR I RECEIVED OF THE LORD (εγο γαρ παρελαβον απο του Κυριου). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (Luke 22:17-20) is almost identical with this one. He could easily have read I Corinthians before he wrote his Gospel. See 1 Corinthians... [ Continue Reading ]
WHEN HE HAD GIVEN THANKS (ευχαριστησας). First aorist active participle of ευχαριστεω from which word our word Eucharist comes, common late verb (see on 1 Corinthians 1:14).WHICH IS FOR YOU (το υπερ υμων). Κλωμενον (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luk... [ Continue Reading ]
AFTER SUPPER (μετα το δειπνησα). Μετα and the articular aorist active infinitive, "after the dining" (or the supping) as in Luke 22:20.THE NEW COVENANT (η καινη διαθηκη). For διαθηκη see on Matthew 26:28. For καινος see on Luke 5:38; Luke 22:20. The position of εστιν before εν τω αιματ (in my b... [ Continue Reading ]
TILL HE COME (αχρ ου ελθη). Common idiom (with or without αν) with the aorist subjunctive for future time (Robertson, _Grammar_, p. 975). In Luke 22:18 we have εως ου ελθη. The Lord's Supper is the great preacher (καταγγελλετε) of the death of Christ till his second coming (Matthew 26:29).... [ Continue Reading ]
UNWORTHILY (αναξιως). Old adverb, only here in N.T., not genuine in verse 1 Corinthians 11:29. Paul defines his meaning in verse 1 Corinthians 11:29. He does not say or imply that we ourselves must be "worthy" (αξιο) to partake of the Lord's Supper. No one would ever partake on those terms. Many... [ Continue Reading ]
LET A MAN PROVE HIMSELF (δοκιμαζετω ανθρωπος εαυτον). Test himself as he would a piece of metal to see if genuine. Such examination of one's motives would have made impossible the disgraceful scenes in verses 1 Corinthians 11:20.... [ Continue Reading ]
IF HE DISCERN NOT THE BODY (μη διακρινων το σωμα). So-called conditional use of the participle, "not judging the body." Thus he eats and drinks judgment (κριμα) on himself. The verb δια-κρινω is an old and common word, ourDIS-CRI-MINATE , to distinguish. Eating the bread and drinking the wine a... [ Continue Reading ]
AND NOT A FEW SLEEP (κα κοιμωντα ικανο). Sufficient number (ικανο) are already asleep in death because of their desecration of the Lord's table. Paul evidently had knowledge of specific instances. A few would be too many.... [ Continue Reading ]
BUT IF WE DISCERNED OURSELVES (ε δε εαυτους διεκρινομεν). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged (εκρινομεθα). Note distinction in the two verbs.... [ Continue Reading ]
YE ARE CHASTENED OF THE LORD (υπο του Κυριου παιδευομεθα). On this sense of παιδευω, from παις, child, to train a child (Acts 7:22), to discipline with words (2 Timothy 2:25), to chastise with scourges see on Luke 23:16 (Hebrews 12:7), and so by afflictions as here (Hebrews 12:6). Hυπο του Κυριου... [ Continue Reading ]
WAIT ONE FOR ANOTHER (αλληλους εκδεχεσθε). As in John 5:3; Acts 17:16. That is common courtesy. Wait in turn. Vulgate has _invicem expectate_.... [ Continue Reading ]
AT HOME (εν οικω). If so hungry as all that (verse 1 Corinthians 11:22).THE REST (τα λοιπα). He has found much fault with this church, but he has not told all.I WILL SET IN ORDER (διαταξομα). Not even Timothy and Titus can do it all.WHENSOEVER I COME (ως αν ελθω). Common idiom for temporal... [ Continue Reading ]