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THE APOSTLE OF THE RECONCILIATION
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conception of demons). No offence.
B 9:1-27.
Paul's example. He had not used his right to the
full. Keep under the body.
C 10:1-17.
The body spiritual. `All'; `Many'.
A 10:18-32.
Things offered to idols. `Demons' (Mediators of
Gentile idolatry). No offence.
B 10:33 to 11:1. Paul's example. He had not sought his own profit.
The body. Ecclesiastically.
We now consider the third division of this great member, passing from the body physical, and the body spiritual,
to the body ecclesiastical. A simple outline of the section before us is as follows:
1 Corinthians 11:2 to 14:40
The Body. Ecclesiastically.
A 11:2-34.
Order. Women's ministry (Genesis).
B 12:1-11.
Gifts.
C 12:12-27.
The body one, but many members.
B 12:28 to 14:26. Gifts.
A 14:27-40.
Order. Women's ministry (Genesis).
Where the apostle could find occasion for praise, he was never slow to give it, and he opens the section, which is
to contain censure and blame, with a word of praise:
`Now I praise you, brethren, that ye remember me in all things, and keep the ordinances (traditions), as I
delivered them to you' (11:2).
A tradition may be right or wrong. The traditions of men are not after Christ, but the general rules left behind at
Corinth by the apostle were in harmony with the truths he taught. A contentious spirit sought to invalidate some of
these things, and the apostle now seeks to give an answer to some of their difficulties. Chapter 11 divides into three
parts.
1 Corinthians 11:2-34
A1 2-.
I praise you.
B1 -2.
Ye keep traditions delivered.
C1 3-16.
Headships.
A2 17.
I praise you not.
B2 18,19.
Divisions.
C2 20,21.
Abuse of the Lord's supper.
A3 22.
I praise you not.
B3 23-.
Teaching delivered.
C3 -23-34. Lord's supper.
Not only were the members of the early church surrounded with circumstances that led into idolatry and
immorality, but the very composition of the assembly would lead to all manner of differences which would not be
for the general good. During the time of worship those who had been Jews would cover their heads, and those who
had been Jewesses would veil themselves. Greeks on the other hand would worship bareheaded, and this difference
of external expression, while of itself perhaps a matter of indifference, was not likely to make for unity, nor give
expression to the reality of the reconciliation.