1 Corinthians chapter 11
11:3 Head of Christ is God: The concept of hardship does not denote qualitative or essential difference. It
denotes responsibility and accountability, not superiority. The prototype is seen in the persons of the Trinity. The
Father and Christ are coequal, yet they fulfill different functions (15:28; John 6:38-20; 10:29, 30; 14;9; Philemon
2:6). Paul is not a male chauvinist. On the contrary, he argues here for the equality of the sexes in personal worth
but distinction in function and responsibility.
11:5 Head uncovered: The covering is symbolic, indicating the authority that exists above the woman, yet still
under Christ.
11:6 It be a shame for a woman to be shorn: In Corinth it was not uncommon for prostitutes and loose women to
shave their heads and wear blonde wigs, signifying their availability to the men in the streets. Just as no
respectable Christian woman would go out in public dressed as a prostitute, it is equally important that she not
participate in public worship without a head covering.
11:7 The image and glory of God: This does not infer that the man is in the image of God, and the woman is not.
Genesis 1:26, 27 states that God created man in His own image, "male and female created he them." But Paul
uses the term image here in a restricted sense. The only sense in which the man is uniquely in the image of God
is that to him was given dominion over the earth. This was done before the creation of the woman. That is,
whatever dominion and authority she has is delegated. '
11:10 Angels: The reference is to the holy angels, who elsewhere are spoken of as "ministering spirits" (Hebrews
1:14). The keynote of Paul's thought is submission to the divine order of things. Women should demonstrate the
same sense of submission of God in recognizing their true position, and fulfilling its claims, as do the angels who
know nothing of insubordination among their ranks.
11:12 Even so is the man also by the woman: Just as the principle of submission is supported by the order of
creation, so the principle of mutual dependency is supported by the order of procreation.
11:14, 15 If a man have long hair: It cannot be said that he has in mind a specific kind of haircut. He is simply
saying that it is shameful for a man to wear his hair in an effeminate way.
11:16 We have no such custom: In other words, there is no other precedent. To violate this principle is to go
against a standard that is maintained in every church known to Paul.
11:19 For there must also be heresies (lit., "factions," the term is used in a nonecclesiastical sense. Note Acts
5:17 and 15:5, translated "the sect"): Paul was certain that some division would occur in the assembly, if only to
bring to light those who defend the truth.
11:21 For in eating: In the the early church, the Lord's Supper was commonly preceded by a fellowship meal, later
known as the agape or love feast. Eventually, so many problems accompanied these feasts that at the Council of
Carthage (A.D. 397) they were strictly forbidden.
11:24 This is my body is certainly not literal, but figurative. His actual body was there in the midst, participating
with the disciples in eating the element of the bread which signifies His incarnation.
11:25 New Testament: Christ is the Mediator of the New Covenant, who "by his own blood...entered in once into
the holy place, having obtained eternal redemption for us" (Hebrews 9:12-15). Notice the emphasis on the blood.
This signifies our Lord's death, which in turn signifies the grounds on which an eternal salvation is applied to the
heart of the believing sinner.
11:29 Damnation is best rendered "judgment." The kinds of judgment the apostle has in mind are enumerated in
the following verse.
11:30 Many sleep: The verb koimaomai, "sleep," when referring to death, usually refers to the death of believers
(15:6, 18, 20, 51; John 11:11, 12; Acts 7:60; 1 Thessalonians 4:13, 14, 15; 2 Peter 3:4). Our word cemetery is
related to this word.
11:33, 34 Set in order refers to an outward, practical arrangement (9:14, 16:1; Matthew 11:1; and Galatians 3:19).
1 Corinthians chapter 12
12:1 Spiritual gifts (Greek pneumatikon, "spiritual"): This term may be either masculine or neuter, referring to
either men or gifts. The context is determinative. Here it is better understood as neuter, denoting, "spiritual gifts"
(verse 4 and 14:1, where the neuter term is used). I would not have you ignorant: This is a common Pauline
expression to denote a subject of importance (10:1; 14:38; Romans 1:13; 10:3; 11:25; 2 Corinthians 1:8; 2:11; 1
Thessalonians 4:13).
12:2 Dumb idols: The pagan worship at Corinth involved a pagan exercise of "tongues." The practice of "ecstatic
utterances" was common in the cults and in the worship of various Greek gods and goddesses.
12:8-10 Gifts of healing: This has in mind gifts whereby the sick were healed (Acts 4:30). The emphasis is on the
results, not on the process. The gift does not produce divine "healers" but divine healing (James 5:14, 15).
Prophecy is the communication of special revelation from God. It could have been in the sense of foretelling (Acts
11:28) or simply forth telling. Most of the New Testament epistles fall into this latter category. This was a
temporary gift, no longer needed after the canon of the New Testament was completed. Its major counterpart
today is preaching. Tongues: The gift of speaking in tongues in the Book of Acts appears to have been limited to
speaking in "known [foreign] languages" (Acts 2:4; 10:46; and 19:6). Paul uses the expression in precisely the
same way.
12:13 Are we all baptized into one body: This is not the baptism of water but the baptism of the Spirit. This has the
same meaning as the expression and have been all made to drink into one Spirit: This fulfills Matthew 3:11; John
1;33; and Acts 1:5. That this baptism is common to all believers at Corinth is implied by the fact that Paul does
not exhort them to be baptized by the Spirit. Rather, he asserts that they have all been baptized. The believer
does not tarry or pray for this baptism. It occurs at the moment of regeneration. This passage is clear that all
believers have received the baptism of the Holy Spirit.
12:27 In one succinct statement, the apostle expresses both the unity and the diversity of the body of Christ. The
absence of the definite article in Greek (ho, "the") before the expression body of Christ emphasizes character:
since they are Christ's body, their actions and attitudes toward one another should reflect His character.
12:31 But covet earnestly the best gifts: This expression explains why the apostle has arranged the list in verse
28 in order of priority. He wants his readers to be clear in their own minds as to which gifts are the best.
Obviously, his intent is to steer them away from the more spectacular gifts such as tongues. Covet here is not to
be construed negatively by means "earnestly desire." A more excellent way: The import of this statement is to be
seen in chapter 13. Paul will show that a better way is not through contentious striving but through loving. Many
feel that Paul is here showing how the gifts are to be administered, that is, in love. However, the use of way
(Greek hodos) in the sense of "a path" instead of the way (Greek tropos) in the sense of "manner," and the
statement of 14:1, indicates that Paul was pointing out a path of life superior to a life spent seeking and displaying
spiritual gifts. Paul's interest here is not to instruct his readers in how they may best use their gifts, but how to
have their priorities straight. They should strive for love, not spiritual gifts.
1 Corinthians chapter 13
13:1 Tongues of men and of angels: Such was the association of tongues speaking in pagan worship at Corinth.
When a priest or devotee spoke in tongues, it was considered that he spoke in the language of the gods.
13:8 Tongues, they shall cease: The Greek term pauo was the most appropriate term in the Greek language that
the apostle could use to speak of the cessation of an activity involving speaking (Luke 11:1; Acts 5:42; 6:13;
20:31; Ephesians 1:16). The middle voice in Greek is to be translated: "Tongues shall cut themselves off." The
imagery is that of immediate cessation.
13:9, 10 That which is perfect is best understood, in light of 2:6, in the sense of "mature (also Colossians 3:14;
Hebrews 6:1). It is neuter in the Greek and could refer to the completeness or fullness of Scripture, not to the
coming Christ. Then that which is in part shall be done away: The body, growing up as a perfect man (Ephesians
4:13), will eventually outgrow the need for certain things associated with immaturity, as verse 11 will show.
13:11 Paul's use of spake, understood, and thought seems to correspond respectively to "tongues," "prophecy,"
and "knowledge." The point of this passage is to explain that partial revelation via tongues, and so forth , will
cease when the full revelation of God in Scripture is completed. This occurred by the end of the apostolic age
when the New Testament was completed.
13:12 Now we see through a glass, darkly (lit., "Now we see through a mirror in a riddle," that is, indistinctly or
dimly): Paul seems to be alluding to the incident in Numbers 12:8. On another occasion Paul says the writings
were an enigma compared to the revelations contained in the gospel (2 Corinthians 3:12, 13).
1 Corinthians chapter 14
14:1 Follow after charity (lit., "pursue love"): This ties the preceding thought to what follows (12:31; 13:13). But
rather that ye may prophesy: Now, as for desiring spiritual gifts, it is only proper to seek gifts that will best fulfill the
mandate of love. Since prophecy issues in the greatest benefit to the greatest number of people, it is only
appropriate that one seek that gift above all others. Thus, Paul advocates the greater value of speaking God's
message in a known language.
14:2 Unknown tongues (it., "tongues"): Omit unknown in this chapter whenever it occurs with tongues; it was
supplied by the translators. Paul's discussion of tongues follows the same idea as the tongues in Acts which were
foreign languages miraculously heard an translated by the recipients.
14:11 Paul's use of barbarian here simply has the general use of "foreigner" (Acts 28:4; Romans 1:14;
Colossians 3:11).
14:12 Excel to the edifying of the church: If you must be zealous about spiritual gifts, seek one that will benefit the
entire church. The context of the chapter emphasizes that the most beneficial gifts are those communicated in a
known language.
14:21 In the law it is written: Law means the entire Old Testament Scriptures. Here Paul refers specifically to
Isaiah 28:11, 12 (John 10:34; Romans 3:20).
14:22 Tongues are for a sign: This is best understood as a general reference of divine power evidenced in the
exercise of the gift. Its purpose was to demonstrate divine power to the unbeliever. However, if an unbeliever
should visit a congregation where gifts are being exercised without regard for order or understanding, the results
will be just the opposite. The very purpose of the gift is destroyed by the unbridled exercise of it.
14:32-35 Let your women keep silence in the churches: Obviously, this must be interpreted in the light of 11:5
where it is clear that Paul understood that women were permitted to prophesy and to pray in public. The
expression possibly has reference to what is alluded to in verse 35. They were not allowed to interrupt the service
by speaking in tongues.