Gēlínduōqiánshū 11:2-16

2 Wǒ chēngzàn nǐmen , yīn nǐmen fán shì jìniàn wǒ , yòu jiānshǒu wǒ suǒ chuán gĕi nǐmen de .

3 Wǒ yuànyì nǐmen zhīdào , Jīdū shì gèrén de tóu . nánrén shì nǚrén de tóu , shén shì Jīdū de tóu .

4 Fán nánrén dǎogào huò shì jiǎng dào ( jiǎng dào huò zuò shuō yùyán xià tóng ) , ruò mĕng zhe tóu , jiù shì xiūrǔ zìjǐ de tóu .

5 Fán nǚrén dǎogào huò jiǎng dào , ruò bú mĕng zhe tóu , jiù xiūrǔ zìjǐ de tóu . yīnwei zhè jiù rútóng tì le tóufa yíyàng .

6 Nǚrén ruò bú mĕng zhe tóu , jiù gāi jiǎn le tóufa . nǚrén ruò yǐ jiǎn fā tì fā wéi xiūkuì , jiù gāi mĕng zhe tóu .

7 Nánrén bĕn bú gāi mĕng zhe tóu , yīnwei tā shì shén de xíngxiàng hé róngyào , dàn nǚrén shì nánrén de róngyào .

8 Qǐchū , nánrén bú shì yóu nǚrén ér chū . nǚrén nǎi shì yóu nánrén ér chū .

9 Bìngqiĕ nánrén bú shì wéi nǚrén zào de . nǚrén nǎi shì wéi nánrén zào de .

10 Yīncǐ , nǚrén wéi tiānshǐ de yuángù , yīngdāng zaì tóu shàng yǒu fú quánbǐng de jìhào .

11 Ránér zhào zhǔ de ānpái , nǚ yĕ bú shì wú nán , nán yĕ bú shì wú nǚ .

12 Yīnwei nǚrén yuán shì yóu nánrén ér chū , nánrén yĕ shì yóu nǚrén ér chū . dàn wàn yǒu dōu shì chū hū shén .

13 Nǐmen zìjǐ shĕn chá , nǚrén dǎogào shén , bú mĕng zhe tóu , shì hé yí de má .

14 Nǐmen de bĕn xìng bú yĕ zhǐshì nǐmen , nánrén ruò yǒu cháng tóufa , biàn shì tāde xiūrǔ má .

15 Dàn nǚrén yǒu cháng tóufa , nǎi shì tāde róngyào . yīnwei zhè tóufa shì gĕi tā zuò gaì tóu de .

16 Ruò yǒu rén xiǎng yào biàn bó , wǒmen què méiyǒu zhèyàng de guīju §¬ shén de zhòng jiàohuì yĕ shì méiyǒu de .

Gēlínduōqiánshū 11:2-16 Meaning and Commentary

INTRODUCTION TO 1 CORINTHIANS 11

In this chapter the apostle blames both men and women for their indecent appearance in public worship, and admonishes them how they should behave with the reasons of it; and also corrects some abuses and irregularities among them, at, or before, the Lord's supper; which leads him to give a particular account of that ordinance, of the nature, use, and design of it, and some directions about the performance of it, and attendance on it. He begins with an exhortation suitable to what he had said in the latter part of the preceding chapter, to follow him, as he followed Christ, 1Co 11:1 and praises them for their remembrance of him, and for the keeping the ordinances as they were delivered to them; that is, as many of them, and as far as they did so, 1Co 11:2. And in order to make way for what he had on his mind to reprove them for, and admonish them about, he observes, that as God is the head of Christ, and Christ the head of every man, so the man is the head of the woman, 1Co 11:3 wherefore for him to appear, and join in public worship, with his head covered, is to dishonour his head, 1Co 11:4 as, on the other hand, for a woman to have her head uncovered in divine service, is to dishonour her head, it being all one as if her head was shaved, 1Co 11:5 wherefore it is concluded, that if it is a shame for her to be shaved or shorn, she ought to be covered when attending the worship of God, 1Co 11:6. The reason why a man should be uncovered at such a time is, because he is the image and glory of God; and the reason why the woman should be covered is, because she is the glory of the man, is made for his glory, and to be in subjection to him, of which the covering is a token, 1Co 11:7 and that she is so, is argued from the order of the creation, man being not of the woman, but the woman of the man, 1Co 11:8 and from the end of the creation, man being not for the woman, but the woman for the man, 1Co 11:9. Another reason why the woman should be covered at the time of public worship is, because of the angels then present, 1Co 11:10 but lest on this account the woman should be treated with contempt by the man, the apostle observes, that they are not, and cannot be without one another; and that they are from each other in different senses, and both from the Lord, 1Co 11:11,12, and then proceeds to other arguments, showing that women should not appear uncovered in the house of God: one is taken from the uncomeliness of it, which must be so judged by everyone, 1Co 11:13 and another is taken from nature and custom, and the contrary in men, which is disagreeable and shameful; for, if, the dictates of nature, it is shameful in men to wear long hair, it must be comely and decent in women, and what is for their glory, to wear such hair, since it is their covering, 1Co 11:14,15. But if, after all the apostle had said on this subject, there should be any contentious persons disposed to wrangle about it, he observes, that they were not proper persons to be continued in the church, 1Co 11:16 and then proceeds to take notice of some ill conduct of many in the Corinthian church, at, or before, the eating of the Lord's supper; partly through schisms and factions, they meeting in parties for that purpose; which he had heard of, and had reason to believe, and could not praise them for; their coming together in such a manner, being for the worse, and not the better, 1Co 11:18,19 and the rather he gave credit to this report, since there were heresies among them, which issue in schisms and divisions, and which must be expected, that hereby Christ's faithful ones might be distinguished from others, 1Co 11:19 when he goes on to show how they abused the ordinance of the supper, not only by meeting together in parties, but by indulging their sensual appetites in eating and drinking, which was the principal end in coming together, and not the Lord's supper, 1Co 11:20 for they stayed not one for another, but one took his supper before the other, and so the one was full, and the other hungry, 1Co 11:21 the evil of which the apostle exposes by observing the indecency of such a conduct, when they had houses of their own to feast in; the contempt which they cast upon the church of God, and the shame they exposed the poor and hungry unto, all which was far from being praiseworthy, 1Co 11:22 upon which he gives a particular account of the Lord's supper, as he had it from Christ himself, the time when, the manner in which it was instituted and celebrated by him, the significance of its several parts, its use, and end, and the continuance of it until the second coming of Christ, 1Co 11:23-26 and then he proceeds to show the evil of an unworthy partaking of this ordinance, how that such are guilty of, and vilify and reproach the body and blood of Christ, 1Co 11:27 wherefore previous to a participation of it a man should examine himself as to his repentance towards God, and faith in Christ, 1Co 11:28 seeing such that are unworthy communicants bring condemnation on themselves, not having spiritual judgment to discern the Lord's body in the ordinance, 1Co 11:29 and so become liable to diseases and death itself, which was the case of several in the Corinthian church, 1Co 11:30 whereas, if persons would but examine and judge of themselves before hand, they would not be exposed to such judgments, 1Co 11:31 though the people of God, when they are afflicted, should look upon their afflictions, not as punishments, but as chastisements inflicted on them, for this end, that they might not be condemned with the world of the ungodly hereafter, 1Co 11:32. Wherefore the apostle's advice is, that when they came to the Lord's table they would not form themselves into factions and parties, and one part of them eat before, and separate from the rest, but that they would tarry till they all come together, and then join as one body and one bread, 1Co 11:33 and that if any man was an hungry, he should eat at home, and not have an ante-supper in the house of God, indulging his appetite there to his condemnation, and those that joined with him, 1Co 11:34 and the chapter is concluded with an intimation, that besides these irregularities, there were others in this church which the apostle signifies he would correct, when he should be in person with them.