Adult Bible Study – 1^st Corinthians

Holy Trinity Lutheran Church

 

Chapter 11:2-16

Chapter 11 begins with Paul’s discussion of the social conventions of the day regarding the roles and relationships between men and women. As these verses progress it is important to understand the tradition from which Paul came.  He was a Pharisaic Jew and very well versed in the traditions of his day. Based in his culture and his biblical tradition, his understanding leads him to say, “as Christ is the head of the church so is the husband the head of the wife, and God is the head of Christ.” (v. 3)

 

Paul goes on to talk about the propriety of having one head covered or uncovered.  Women were to always have their heads covered while it was shameful for a man to do so.  Why?  Because (v.7) man is the reflection of God while woman is the reflection of man.

 

They teach is a reflection of the second creation epic found in Genesis 2. This is the story of the creation of the woman from the rib of the man.  Genesis 1 handles the creation a little differently.  The man and the woman are created simultaneously and equally in the “image of God” both having been given dominion over the earth.

 

Having said this, however, it is important to note that Paul is preaching from arguments of “social customs” and socially accepted precepts. Even Paul after his bold statements are said has to recline upon the principle that God has done something in the creation of the church.  Please note:  Paul also says that neither man nor women are independent of the other because both are created by God. And, in the church “we have no such customs.”

 

His arguments from the social customs aspect is the logical continuation of his teaching surrounding the consumption of meat offered to idols.  Though is does not harm one way or another, the harm in eating it, and therefore, the self imposed restriction on the use of it has to depend upon whether it will cause a stumbling block to someone who is weaker or less matures in his or her Christianity.  Once again, that argument of conscience is one of being conscience bound for the sake of those who might lose faith because of it.  The argument could therefore be made, that if a woman going into the market place or the church with head uncovered is going to create the problem for the weaker faith – wouldn’t it be better to just cover the head to preserve the faith of the other.

Chapter 11:17-33

The discussion turns to the problem of factions in the body of Christ.  It appears that the divisions are drawn along socio-economic lines.  They had been gathering for a meal at the time of the Eucharist.  There are some seated apart who have plenty to eat while there are other seated also apart who are going hungry. The faction has caused damage on several different levels.

1. The body of Christ is being divided – the rich from the poor and those in are need are being kept from receiving the support of those who have. This turns to the argument that has been on the table from the beginning.  It is the argument of the individual vs. the group.  Are the individuals more concerned with themselves or with the benefit of the whole?  The answer is obvious.  They are not focusing upon the whole at all.  In the body of the Christ – in the church – this is not allowed.
2. The Eucharist is being compromised by their behavior. Paul recites the tradition that has been handed down to him through the other apostles.  It is the tradition of the Lord’s Supper as it was portrayed in the gospels of Matthew, Mark, and Luke.  John is hear excluded, though John’s expression of the Eucharist is present, but different.  The eating and drinking of this Eucharistic meal is grounded and rooted in the remembrance of the Lord’s death and the remembrance of his promised return.  It is the participation in the death and resurrection of Jesus Christ – not just a festival meal at which one can over eat and get drunk.

 

There is a warning offered from those who abuse the “communion” that is taught within the confines of this holy meal – and falsifying that leaves on answerable to God for “body and blood of Christ.”  Some preparation is therefore necessary before entering into the participation of this Eucharistic meal. What is called for in this instance is “discernment” of body of Christ.  For years this was the passage of scripture that made people believe that they had to be older to receive the sacrament, as the “body” was comprehended as the body of Christ present in the meal itself.  Yet, Paul’s implication is much broader.  The Body of Christ that Paul emphasizes is the Body of Christ – the church.  This meal must be taken with the seriousness of realizing that each of the members – rich, poor, male, female, young, old – are joined together into the body of Christ by their participation.  That means that in the eating and the drinking, there can be no divisions in the body. There must be unity.  There must be mutual love a respect for the brothers and sisters.

 

There is no mistake – in the Body of Christ, the welfare of the whole down to the weakest and most immature member supercedes the welfare of the individual every time. That is not to say that the individual is not important.  Paul has previous reminded us that each individual is of so much value that each is residence of the Holy Spirit; but our job is to be mindful and watchful of the weakest members among us.

 

 

© Copy write held by The Rev. Dr. Kipp W. Zimmermann

Wednesday, December 17, 2003