Lessons #359 and 360
-----------------------------------------------------------------------------------------------------------
+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ 3. Notes have not been edited for grammatical errors. +
------------------------------------------------------------------------------------------------------------
Head Covering (1 Cor 11:2-16)
2 I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. 3 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. 4 Every man who prays or prophesies with his head covered dishonors his head. 5 And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. 6 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. 7 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. 8 For man did not come from woman, but woman from man; 9 neither was man created for woman, but woman for man. 10 For this reason, and because of the angels, the woman ought to have a sign of authority on her head.
11 In the Lord, however, woman is not independent of man, nor is man independent of woman. 12 For as woman came from man, so also man is born of woman. But everything comes from God. 13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14 Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, 15 but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16 If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.
Apostle Paul had treated the subject of idolatry as it pertains to foods sacrificed to idols in chapters 8 and 10 and provided reasons against involvement in idolatry. Thus, we can say that the apostle had in a sense referenced worship by pagans who are involved in idolatry. However, in the section before us, the apostle begins one of the issues he addressed regarding worship in the church of Corinth and by implication concerning all local churches of Christ gathered for worship. Indeed, there are three general issues the apostle addressed about worship in this epistle that we have been studying. The first issue concerns head covering that he addressed in 1 Corinthians 11:2-16. The second is about the Lord’s Supper that he taught about in 1 Corinthians 11:17-34. The third concerns the matter of various spiritual gifts that he addressed in 1 Corinthians 12 to 14:40 with particular focus on speaking in tongues, prophecy, and love. We will deal with each of these issues as the Lord permits, bearing in mind that the apostle was concerned certainly that believers should act or conduct themselves in worship situations in such a way as to glorify the Lord of the church. The issue of glorifying the Lord Jesus will be clearer as we consider these various topics. But for now, our focus is on the matter of head covering or as some prefer the issue of women in public worship as given in verses 2-16. By the way, this section of 1 Corinthians is taken by commentators as one of the most difficult to interpret although there is no doubt that it is concerned with worship in such a way as to bring glory to God.
Head covering: Praise of the Corinthians (1 Cor 11:2)
I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you.
The apostle did not immediately get to the subject of head covering. In the preceding verse, the apostle had conveyed to the Corinthians and so all believers of the necessity to follow his example or to imitate him as he imitated Christ. So, before he gets to the subject of head covering, he praised the Corinthians as we will note shortly. His praise/commendation that we will get to shortly is in a sense an introduction to the subject at hand and indicates that the apostle had ended his discourse about believers’ use of their freedom in Christ. In effect, the apostle alerted his readers that he was about to consider another topic. The alert to this change in topic is given with a Greek particle (de) that is not translated in the NIV and many of our English versions. Nonetheless, it is used to connect one clause to another, either to express contrast or simple continuation. Although it is often translated “but” in the English when there is a perceived contrast between two clauses, but it has other meanings such as “then” or “and” or “that is” when it is used to link segments of a narrative. In our verse, it is used to indicate that the apostle is continuing his teaching but with a focus on something different from the previous. It is probably for this reason that some of our English versions begin the verse with the word “now.” The point is that the apostle was mindful that he was about to begin addressing another concern of the Corinthians or something that he might have learned about them through an informant from their local church but before doing so he praised/commended them. Even before we get to the passage before us, we should recognize that part of following the apostle’s example would then be to praise others when that is warranted and also to rebuke them when necessary. It is true that God is the ultimate object of our praise but that does not mean that we should not commend others when they do things that are commendable. However, if you are a recipient of praise, you should be careful that the praise or commendation does not lead you to arrogance since praising a person could become a spiritual trap or temptation as stated in Proverbs 27:21:
The crucible for silver and the furnace for gold, but man is tested by the praise he receives.
The idea of praise/commendation by Apostle Paul is introduced in the sentence of 1 Corinthians 11:2 I praise you. The Authorized Version (KJV) includes the word “brethren” after the pronoun “you.” This is because a few Greek manuscripts of the fifth to ninth century contain the Greek word that translates into English as “brothers.” Although such a word is anticipated but it does not appear in the most ancient manuscripts. If the reading was in the original, it is difficult to explain why the most ancient manuscripts would have omitted it. It is for this reason that virtually all our English versions did not add the word “brothers” in their translation judging that it was not in the original Greek text. That aside, the sentence I praise you is an interesting one firstly, because this is the only place in the NT that the apostle praised the recipients of his epistle in the manner we have in our passage. This is not to say that the apostle did not commend believers but often when he did, it is usually in the context of thanking God for their spiritual growth as in thanking God for the faith of the Roman believers in Romans 1:8:
First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world.
Similarly, the apostle thanked God that the Thessalonians were growing in their faith, as we read in 2 Thessalonians 1:3:
We ought always to thank God for you, brothers, and rightly so, because your faith is growing more and more, and the love every one of you has for each other is increasing.
Secondly, the apostle used a Greek word that we will mention shortly that is nowhere used in the NT for praising God. The apostle was certainly aware of four other Greek words that translates into the English as “to praise.” For example, he used a Greek word (aineō) used only in the NT for praising God in Romans 15:11:
And again, “Praise the Lord, all you Gentiles, and sing praises to him, all you peoples.”
He used another Greek word (doxazō) that is also for praising God as he used it to explain to the Corinthians the impact of their generosity towards believers in Judea which would be to praise God as we read in 2 Corinthians 9:13:
Because of the service by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else.
The apostle did not use any of the other Greek words he knew that has the meaning of “to praise” instead he used the Greek word (epaineō) that is used to express one’s admiration for or approval of a person, object, or event. The word is used with the meaning of “to commend” in the parable of our Lord Jesus regarding the shrewd manager in Luke 16:8:
“The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light.
The apostle used the Greek word in the sense of not to approve of someone’s conduct later when he rebuked the Corinthians for not conducting themselves properly during the Lord’s Supper as we read in 1 Corinthians 11:17:
In the following directives I have no praise for you, for your meetings do more harm than good.
When the apostle said I have no praise for you or literally I do not praise you, he meant he could not approve of the conduct of the Corinthians in the matter regarding the Lord’s Supper. That aside, in our passage of 1 Corinthians 11:2, the apostle used the word in the sense of commending someone or approving of someone’s action. Thus, the apostle commended the Corinthians for the reason(s) stated in 1 Corinthians 11:2. Following the English translations, it might appear the apostle gave two related reasons for praising the Corinthians but as we will demonstrate later, the apostle indeed provided one reason.
We indicated that it is interesting the apostle commended/praised the Corinthians. So, one wonders about his motivation for doing so, considering their many failures that he had already addressed. The apostle did not directly tell us about his motivation for commending/praising the Corinthians. Nonetheless, it would seem the apostle did this to prepare them for the rebuke that he would bring to them later in this chapter regarding their conduct during the Lord’s Supper and more. The apostle probably provided an example of being even-handed in that he praised when it is called for and rebuked when necessary. Although we cannot be certain of the apostle’s motivation, but we know the reason(s) for the commendation.
The reason for the apostle’s commendation of Corinthians is their remembrance of him as we read in the verbal phrase of 1 Corinthians 11:2 for remembering me in everything. There are two problems associated with this verbal phrase. The first is how to translate it and the second is what the apostle means. The first problem is due to the phrase in everything of the NIV. It is translated from a Greek word (pas) that may mean “all, every.” However, the form in which the word is used in 1 Corinthians 11:2, it could be interpreted to mean either “in all respects, in every way” or “always.” Majority of our English versions followed the first meaning leading to the translation for remembering me in everything or because you remember me in everything. Other English versions such as the CEV and the REB followed the second interpretation, so they translated the Greek as because you always remember.
Which of these interpretations did the apostle have in mind? I believe it is the first interpretation reflected in the NIV or the translation because you remember me in everything. There are several reasons for rejecting the second interpretation that means “always.” It is primarily because where the Greek word that literally means “all, every” is given the interpretation “always” in the NIV, it never applied to an action of someone else as would be implied in 1 Corinthians 11:2 that involves the concept of remembrance on the part of the Corinthians as we will demonstrate. The Greek word that means “all” is used in the sense of “always” when the apostle spoke of his own action of striving to maintain clear conscience as we read in Acts 24:16:
So I strive always to keep my conscience clear before God and man.
The sentence I strive always is more literally I strive through everything. It is the apostle that acted and not someone else. Another situation when the Greek word that literally means “all” is translated “always” is in description of love in 1 Corinthians 13:7:
It always protects, always trusts, always hopes, always perseveres.
Literally, the Greek reads bears all things, believes all things, hopes all things, endures all things. Still another occasion the Greek word that literally means “all” is translated “always” concerns the instruction of Apostle Paul to the Ephesians regarding the subject of prayer, as recorded for us in Ephesians 6:18:
And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.
The verbal phrase always keep on praying for all the saints is literally with all perseverance and supplication for all the saints. This aside, the fact is that a command does not express something that is certain as implied in the English translation that used the word “always” in 1 Corinthians 11:2 to translate the Greek word that literally means “all.” Another reason we reject the interpretation that takes the Greek word that literal means “all, every” as “always” in 1 Corinthians 11:2 is that such interpretation implies certainty of an ongoing action on the part of the Corinthians. It is true that the apostle was guided by the Holy Spirit so he could have that kind of information directly from the Holy Spirit that indicates the Corinthians were constantly remembering him but that is not likely in this context. You see, when the apostle spoke of action that was going on so that he used the word “always,” it is usually in the present tense but that is not the case in 1 Corinthians 11:2. The word “remembering” of the NIV of the verbal phrase of 1 Corinthians 11:2 for remembering me in everything is translated from a perfect tense in the Greek. A perfect tense is the tense used by a Greek writer to describe a completed verbal action that occurred in the past, but which produced a state of being or a result that exists in the present (in relation to the writer). The emphasis of the perfect is not the past action so much as it is as such but the present “state of affairs” resulting from the past action. If the perfect tense is used here to describe the result of something that happened in the past or simply an action that was completed in the past and is continuing, then we have the same problem of how the apostle would have known that the action he assigned to the Corinthians was still going on to warrant the use of the word “always.” Even when the apostle used the Greek word (pantote) that usually means “always,” we find that he used more commonly the present tense or the aorist tense. When he described an action that he observed in the past that occurred regularly, he used the present tense as when he described the activity of prayer of Epaphras on behalf of the Colossians in Colossians 4:12:
Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured.
When the apostle described the report, he received from Timothy regarding the attitude of believers in Thessalonica concerning the apostle, he used the present tense with the word “always,” as we read in 1 Thessalonians 3:6:
But Timothy has just now come to us from you and has brought good news about your faith and love. He has told us that you always have pleasant memories of us and that you long to see us, just as we also long to see you.
The apostle used the aorist tense in the Greek with the word “always” to describe a past action of others that somehow, he had knowledge. Thus, he described what unbelieving Jews constantly did to believers who were preaching the gospel to the Gentiles as we read in 1 Thessalonians 2:16:
in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last.
Likewise, he described the obedience of the Philippians that he was aware, using the word “always” and the aorist tense in Philippians 2:12:
Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,
When he commanded action on the part of believers when he used the word “always,” he used the present tense as we read in 1 Corinthians 15:58:
Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.
Certainly, when he used the word “always” to describe an activity that he was involved with, he used the present tense as he described his constant prayer for believers in Rome, as recorded in Romans 1:10:
in my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you.
The point is that when the apostle used the Greek word that translates into the English as “always” or the Greek word that literally means “all” but may mean “always” in some context, the apostle does not normally use the perfect tense. However, he used the perfect tense in 1 Corinthians 11:2 in connection with the word “remembering” of the NIV. This argues against the use of the meaning “always” to translate in 1 Corinthians 11:2 the Greek word that literally means “all.” For the reasons we have given, we believe that the translation of the NIV for remembering me in everything or because you remember me in everything is what the apostle intended instead of the translation we find in a handful of our English versions as because you always remember. This brings us to the second problem of the verbal phrase for remembering me in everything.
The second problem of the verbal phrase for remembering me in everything or as we have indicated involves how to interpret it. On the surface reading, it appears that the apostle was concerned with personal remembrance of himself by the Corinthians or thinking about him in a personal way but that would not have been his focus. Thus, the phrase is concerned with instructions the apostle had taught the Corinthians and his living out what he taught. This would be in keeping with what he had already indicated was his reason for sending Timothy to them as he stated in 1 Corinthians 4:17:
For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.
I am saying that the apostle commended the Corinthians for remembering his teaching to them and his way of life that agrees with that teaching because their questions that he had so far addressed and continue to address show that they were thinking of the various doctrines he communicated to them. The reason we contend that the apostle was more concerned about the Corinthians remembering his instruction and way of life is twofold. The first is that these two things fit well to the phrase of 1 Corinthians 11:2 in everything or literally in all things. The second is the word “remembering.” The apostle used two Greek words (mimnēskomai and mnēmoneuō) that mean “to remember” primarily to reference the teaching of the word of God than any personal reference to himself. The apostle used the word “to remember” to remind the elders of the Ephesian church about his teaching to them as we read in Acts 20:31:
So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears.
He used the word “to remember” to point the attention of the Ephesians to the teaching of our Lord Jesus as stated in Acts 20:35:
In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’”
The apostle used the word “remember” to instruct the Ephesians to recollect their spiritual state prior to their salvation to help them recognize what Christ has done for them in bringing them to a state where there is no difference between believers in Christ as we read in Ephesians 2:11:
Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (that done in the body by the hands of men)—
He reminded the Thessalonians of his teaching to them regarding what must take place before the coming of the Lord as we read in 2 Thessalonians 2:5–6:
5 Don’t you remember that when I was with you I used to tell you these things? 6 And now you know what is holding him back, so that he may be revealed at the proper time.
When Apostle Paul used the word “remember” in a personal way in communicating to believers, he leaves no doubt what he means or implies. For example, he used the word “to remember” when he reminded the Thessalonians about his hard work and his hardships or troubles while he was with them as we read in 1 Thessalonians 2:9:
Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.
The Thessalonians were aware of the apostle’s troubles while he was with them as we may gather from what Luke recorded in Acts 17:13–14:
13 When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too, agitating the crowds and stirring them up. 14 The brothers immediately sent Paul to the coast, but Silas and Timothy stayed at Berea.
Thus, when the apostle wrote of Thessalonians remembering his troubles, he would be referring to the persecution of the Jews they were aware. The apostle used the word “remember” to instruct the Colossians regarding what he wants them to do regarding his imprisonment that would certainly involve praying for him, as we read in Colossians 4:18:
I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.
We would expect that if the apostle meant that the Corinthians remembered him in a personal way that he would refer to his persecution in the hands of the Jews in Corinth they were aware as Luke narrated Jewish persecution of the apostle in Acts 18:12–16:
12 While Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him into court. 13 “This man,” they charged, “is persuading the people to worship God in ways contrary to the law.” 14 Just as Paul was about to speak, Gallio said to the Jews, “If you Jews were making a complaint about some misdemeanor or serious crime, it would be reasonable for me to listen to you. 15 But since it involves questions about words and names and your own law—settle the matter yourselves. I will not be a judge of such things.” 16 So he had them ejected from the court.
There is more. It is difficult to conceive of what the apostle would have meant in the Corinthians remembering him since there is nothing so far in the epistle that implies the Corinthians were thinking of him personally except based on his teaching or ministry that contributed to the partisanship in Corinth and his way of life in living out the truth of what he taught not only to the Corinthians but to other local churches. He had already indicated that he refused support from them so it is difficult to determine how the apostle would have known they were remembering him personally. The apostle spoke of the Philippians being concerned about him, but this was because of their support of him as we read in Philippians 4:10–11:
10 I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it. 11 I am not saying this because I am in need, for I have learned to be content whatever the circumstances.
Anyway, it is our interpretation that when Apostle Paul wrote the verbal phrase of 1 Corinthians 11:2 remembering me in everything, he was primarily focused on the instructions or teaching he delivered to them and his lifestyle that goes along with his teaching. This is not to say that the Corinthians could not have also remembered the apostle’s persecution as that is possible because of the phrase in everything would include such remembrance; nonetheless, we contend that the apostle praised the Corinthians not for remembering him as a person but remembering what he taught them and his lifestyle that Timothy reminded them. Hence, the reason the apostle commended the Corinthians is remembering his teaching to them and lifestyle that agrees with what he taught them. The point remains that the apostle’s focus in referencing the Corinthians remembrance of him was on his teaching to them.
It may be difficult to recognize that the apostle is concerned with one reason instead of two for commending the Corinthians which is remembering his teaching and subsequent lifestyle that agrees with his teaching. Consequently, the apostle began the next clause of 1 Corinthians 11:2 with the word “and” as in the clause and for holding to the teachings, just as I passed them on to you. The conjunction and is a reason someone may take the position that the apostle is concerned with two reasons for praising the Corinthians. The conjunction “and” is translated from a Greek word (kai) that in our passage is subject to three possible interpretations. It could be interpreted as being used to join the present clause to the previous in such a way that the apostle provided a second reason for his commendation of the Corinthians. Another interpretation is to take the conjunction as marker of explanation of what preceded the clause associated with it; in which case, it may be translated “that is” or “namely.” The implication of this interpretation is that the clause for holding to the teachings, just as I passed them on to you explains what it means when the apostle wrote the verbal phrase of first clause for remembering me in everything. Still another possible interpretation is that the apostle used the conjunction as a marker of result from what preceded it; in which case, it could be translated “and so.” The implication of this interpretation is that the apostle meant that the result of the Corinthians remembering him, using the words of the NIV, is holding firm to what he taught them. Each interpretation makes sense in the context. If remembering the apostle is that of personal remembrance of his person, the first interpretation may well be what the apostle meant. Thus, the first interpretation leads to two reasons for praising the Corinthians while second and third interpretations (explanation and result) will lead to one reason for praising the Corinthians. Nonetheless, we have argued that the apostle was not concerned with personal remembrance of him but his teaching and subsequent lifestyle that agrees with his teaching. The second interpretation is possible, but it is not likely what the apostle had in mind. Therefore, it is the third interpretation of result that makes better sense. In other words, we are saying that the apostle in the first part of 1 Corinthians 11:2 commended the Corinthians for remembering his teaching. Because of their remembrance of his teaching, the Corinthians acted as stated in the second clause of verse 2.
We are saying that the result of the Corinthians remembering the teachings of the apostle and his lifestyle that is in keeping with what he taught them is that they were holding firm to what he passed down to them. It is this result of the Corinthians remembering the apostle that is given in the last clause of 1 Corinthians 11:2 for holding to the teachings, just as I passed them on to you. Literally, the Greek reads just as I passed on to you, you hold fast the traditions.
The Corinthians did what every believer should do, which is to adhere firmly to the truth of God’s word communicated to him/her in the sense of not just remembering what has been taught but putting it into practice. This is implied in the word “holding.” The word “holding” of the NIV is translated from a Greek word (katechō) that may mean “to hold down or suppress” as it is used to describe those who reject God’s word and so are objects of His wrath as stated in Romans 1:18:
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness,
The word may mean “to keep in one’s possession” as Apostle Paul used it in describing how a believer should respond to material things purchased, considering the fact that the world is dying, and the Lord’s return is eminent as we read in 1 Corinthians 7:30:
those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep;
The word may mean “to adhere firmly to traditions, convictions, or beliefs,” hence means “to hold to, hold fast,” so the word is used to encourage the Corinthians to keep in their memory or hold firmly the gospel message they heard as stated in 1 Corinthians 15:2:
By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.
In our passage of 1 Corinthians 11:2, the word is used in the sense of “to hold fast” or “adhere firmly” in that a person continues to believe and practice what is taught. The apostle used present tense in the Greek to report the action of the Corinthians. His use of the present tense in this verse implies repeated action on the part of the Corinthians. They repeatedly held firm what they received from the apostle and practiced them so we could say that they have indeed formed the habit of putting to practice what they have learned.
What is it the apostle commended the Corinthians for holding firm and practicing? The answer a person will give depends on the English version that individual reads. The NIV indicates it is teaching because of verbal phrase holding to the teachings but the literal translation indicates it is tradition because of the literal sentence you hold fast the traditions. The word “teachings” of the NIV is translated from a Greek word (paradosis) that refers to the content of instruction that has been handed down and so means “tradition” as it is used by the Pharisees and teachers of the law to condemn the practice of the disciples of Jesus Christ as we read in Matthew 15:2:
“Why do your disciples break the tradition of the elders? They don’t wash their hands before they eat!”
Although the Jewish religious leaders considered the instructions passed down to them from their fathers as bidding, the Lord Jesus indicated it was not the same as God’s command as we read in His response to the religious authorities in Matthew 15:3:
Jesus replied, “And why do you break the command of God for the sake of your tradition?
Apostle Paul used the Greek word to describe the traditions of his fathers that he zealously guarded prior to his conversion as we read in Galatians 1:14:
I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers.
The traditions the apostle meant were those of the rabbis that were rejected by the Sadducees but accepted by the Pharisees. The apostle also used the Greek word to describe teachings that were in opposition to apostolic teachings as we read in Colossians 2:8:
See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.
The apostle used the Greek word for his teaching delivered to the Thessalonians. He used the word in the statement recorded in 2 Thessalonians 2:15:
So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter.
The phrase to the teachings is literally to the traditions. Similar meaning of “teaching” is used in 2 Thessalonians 3:6:
In the name of the Lord Jesus Christ, we command you, brothers, to keep away from every brother who is idle and does not live according to the teaching you received from us.
The phrase according to the teaching is literally according to the tradition. In our passage of 1 Corinthians 11:2 it has the sense of “tradition,” that is, “a specific practice (of long standing) handed down from respected authorities” and any other tradition of the church that had been passed down to the Corinthians. If the apostle meant only teaching one wonders why he did not use one of the Greek words he used for teaching. For example, he used a Greek word (didachē) that means “teaching” to describe what he gave to the Romans in Romans 6:17:
But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted.
He used another Greek word (didaskalia) that means “teaching” to describe what Timothy would have followed if he communicated the truths the apostle gave him as we read in 1 Timothy 4:6:
If you point these things out to the brothers, you will be a good minister of Christ Jesus, brought up in the truths of the faith and of the good teaching that you have followed.
Thus, it is probably because the apostle had in mind both teaching and traditions of the Christian faith that he used the Greek word that literally means “tradition.” We say this because the apostle later described the tradition of the Lord’s Supper that he gave to the Corinthians to observes as we read in 1 Corinthians 11:23:
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread,
The point is that the apostle was thinking about the teaching the Corinthians received and the tradition he gave them since he was about to deal with head covering that concerns tradition. To cover both, he used the word “tradition” in the plural in the Greek
The traditions the apostle had in mind were described in the clause of 1 Corinthians 11:2 just as I passed them on to you. The word “passed” is translated from a Greek word (paradidōmi) that may mean “to betray” as it is used in Jesus’ statement regarding the arrangements to hand Him over to the Jewish religious authorities as recorded in Matthew 20:18:
“We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death
The word may mean “to hand down” as in the charge trumped against Stephen as we read in Acts 6:14:
For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.”
The word may mean “to commit” as it is used to describe the action of church in Antioch when they sent Paul and Barnabas on a missionary trip as we read in Acts 14:26:
From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed.
The word may “to entrust” as Apostle Paul used it to describe obedience of the Roman believers regarding the teaching they received as in the passage we cited previously, that is, Romans 6:17:
But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted.
The word may mean “to pass on to another what one knows, of oral or written tradition” with various nuances. Thus, the word means “to pass down” as Apostle Paul used it to describe the observation of the Lord’s Supper as he conveyed to the Corinthians in that passage we cited previously, that is, 1 Corinthians 11:23:
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread,
This meaning of “to pass down” is also used to describe the commands of the Lord as Apostle Peter conveyed in 2 Peter 2:21:
It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.
In our passage of 1 Corinthians 11:2, the word is used in the sense of “to pass on to another what one knows, of oral or written tradition” hence the apostle handed Christian tradition such as the Lord’s Supper and passed on or taught the Corinthians the doctrine of the church.
The commendation of the Corinthians by the apostle includes the fact that they did not deviate from the pattern of what he transmitted to them as that is what is implied in the phrase just as that is translated from a Greek adverb (kathōs) that means “as, just as” as a marker of similarity in events and states, with the possible implication of something being in accordance with something else. Hence, the Corinthians followed the pattern of the traditions the apostle gave to them. Hence, we have the responsibility of conforming to what is taught in the word of God and adhering to it without modification to suit us.
10/29//21