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Many modern tendencies and fashions in the way the hair is treated and in dress,
obliterate these distinctions between the sexes and are definitely bad. Believers should
take care with such modern fashions, and see to it that they are not being enslaved by
these things and so becoming conformed to this age (Rom. 12: 1, 2).
Having made the relationship between men and women clear (even appealing to
nature and custom of the Greek world at the time of writing), he now asks:
"Judge ye in yourselves: is it seemly that a woman pray unto God unveiled? . . . . . but
if any man seemeth to be contentious, we have no such custom, neither the churches of
God" (I Cor. 13-16 R.V.).
The Apostle does not say that it was unseemly for any woman to engage in prayer, but
to do so unveiled would be unseemly and even dangerous, because of the evil spirit
world. In addition there was no other church doing these things in this way, so the
Corinthians who were doing this, could not appeal to such action elsewhere in support of
their own.
Paul, all through this section, is regulating the conduct of the Corinthian assembly.
The Holy Spirit had distributed his evidential gifts to both men and women (12: 4-6).
The Apostle had written to the Thessalonian church that these gifts must not be quenched
(I Thess. 5: 19). There is no possibility of man quenching God here. "Spirit" is put for
His gift which could be neglected. However, the way these gifts were used in the
meetings together, must be regulated so that all was done decently and in order. Later on
in this epistle Paul returns to the use of these gifts, with special reference to tongues and
prophecy.
A new section commences with verse 17, where, instead of commending as in verse 2,
the Apostle is compelled to censure them for their bad conduct in connection with the
Lord's Supper:
"But in giving you this charge, I praise you not, that ye come together not for the
better but for the worse. For first of all, when ye come together in the church, I hear that
divisions exist among you, and I partly believe it" (11: 17, 18 R.V.).
The situation was so bad that Paul tells them that their coming together in assembly,
instead of being a help, had become a hindrance by reason of their behaviour. We need
not assume that the divisions here were the same as those mentioned in 3: 3. They
seem to have arisen in the context of chapter 11: out of pure selfishness and greed. It is
essential to remember that the Supper itself was preceded by the communal meal, the
agape, which has its origin in Acts 2: 42-47. This we have dealt with in a previously
study to which the reader is referred. The abuses obviously commenced with this
love-feast, which, instead of being a practical expression of love and sharing, became an
opportunity to indulge in gluttony and disgraceful conduct. Paul said that he had heard of
all this (doubtless from Chloe's house, 1: 11; or from Stephanas and his friends, 16: 17),
and he partly believed it. Most people believe more than they hear. The gracious
Apostle believes less than has been reported to him. On the surface, it seemed impossible