Why are Paul's Traditions not followed?

[Smileyill]

Men must have their heads uncovered, and women covered, while praying or prophesying 1 Cor 11:4-15

There must be factions so those approved become apparent 1 Cor 11:19

All the gifts should be in the Church 1 Cor 14 (including Tongues and interpretation, which I rarely see)

When assemblying, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. 1 Cor 14:26 (not one or two in the assembly, but each one)

Let two or three prophets speak, and let the others pass judgment 1 Cor 14:29

If a revelation is made to another who is seated, the first one must keep silent 1 Cor 14:30

For you can all prophesy one by one, so that all may learn and all may be exhorted 1 Cor 14:31

Women are to keep silent and ask their husbands 1 Cor 14:34-5, 1 Tim 2:12

If any one thinks he is a prophet or spiritual let him recognize these 1 Cor 14:37

On the first day of every week each one of you is to put aside and save as he may prosper, so that no collections be made when I come 1 Cor 16:1-2 (i.e. no tithing, just the principal)

They sold their possessions as anyone might have need Ac 2:45

Don't sue other Christians 1 Cor 6:6-7

Men will forbid marriage and abstaining from foods in the later times 1 Tim 4:3 (priests celibate and lent) (some say celibate to avoid temptation and lent as not required)

Provide for your own household 1 Tim 5:8 (i.e. don't rely on Gov.)

Overseer (Bishop) must have but 1 wife and be, temperate, prudent, respectable, hospitable, able to teach, not adidcted to wine or pugnacious, but gentle, peaceable, free form the love of money. He must be one who manages his own household well, keeping his children under control with all dignity. 1 Tim 3:2-4

Not a new convert 1 Tim 3:6

Good reputation with those outside the Church 1 Tim 3:7

Deacons likewise 1 Tim 3:8

Elders are worthy of their wages 1 4:Tim 17-18

2-3 witnesses required against an Elder 1 Tim 4:19

Know the sacred writings from childhood which are able to give you wisdom which leads to salvation through faith which is in Christ Jesus 2 Tim 3:15-16

[I paraphrased throughout]


Clear teaching, yet not followed. Why?

 

[stivvy]

Men must have their heads uncovered, and women covered, while praying or prophesying 1 Cor 11:4-15

There must be factions so those approved become apparent 1 Cor 11:19

All the gifts should be in the Church 1 Cor 14 (including Tongues and interpretation, which I rarely see)

When assemblying, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. 1 Cor 14:26 (not one or two in the assembly, but each one)

Let two or three prophets speak, and let the others pass judgment 1 Cor 14:29

If a revelation is made to another who is seated, the first one must keep silent 1 Cor 14:30

For you can all prophesy one by one, so that all may learn and all may be exhorted 1 Cor 14:31

Women are to keep silent and ask their husbands 1 Cor 14:34-5, 1 Tim 2:12

If any one thinks he is a prophet or spiritual let him recognize these 1 Cor 14:37

On the first day of every week each one of you is to put aside and save as he may prosper, so that no collections be made when I come 1 Cor 16:1-2 (i.e. no tithing, just the principal)

They sold their possessions as anyone might have need Ac 2:45

Don't sue other Christians 1 Cor 6:6-7

Men will forbid marriage and abstaining from foods in the later times 1 Tim 4:3 (priests celibate and lent) (some say celibate to avoid temptation and lent as not required)

Provide for your own household 1 Tim 5:8 (i.e. don't rely on Gov.)

Overseer (Bishop) must have but 1 wife and be, temperate, prudent, respectable, hospitable, able to teach, not adidcted to wine or pugnacious, but gentle, peaceable, free form the love of money. He must be one who manages his own household well, keeping his children under control with all dignity. 1 Tim 3:2-4

Not a new convert 1 Tim 3:6

Good reputation with those outside the Church 1 Tim 3:7

Deacons likewise 1 Tim 3:8

Elders are worthy of their wages 1 4:Tim 17-18

2-3 witnesses required against an Elder 1 Tim 4:19

Know the sacred writings from childhood which are able to give you wisdom which leads to salvation through faith which is in Christ Jesus 2 Tim 3:15-16

[I paraphrased throughout]


Clear teaching, yet not followed. Why?

You constantly say If it isn't in the bible it shouldn't be followed. So you be the one to follow the literal word and let us know how life is for you.

 

[Smileyill]

heh, funny, I do. Life is great btw.

 

[Oblio]

I paraphrased throughout

IOW, this is your personal interpretation. What does Scripture tell us about that ?

 

[Smileyill]

IOW, this is your personal interpretation. What does Scripture tell us about that ?

I just shortened for space's sake. If you wish, I'll quote. I presumed that anything questioned would include a discussion of context.

EDIT: I did provide citations...

 

[Debi1967]

heck can you shorten the list just a tad so we can take one thing at a time................................... dang

 

[Debi1967]

Also I have to leave for today because I have two other boards I need to Administrate today.... and I have done nothing on them....I will catch up tomorrow with you I promise

Pax

 

[Sojourner1]

I've heard that a woman's hair is considered her "covering". Some of those traditions would be difficult to follow in a church with a large congregation (can you image 500 people having a psalm or teaching to share?). A majority of the traditions are followed...at least they are followed in the church I attend.

 

[PETE_]

Men must have their heads uncovered, and women covered, while praying or prophesying 1 Cor 11:4-15

Women’s hair was a common object of lust in antiquity, and in much of the eastern Mediterranean women were expected to cover their hair. To fail to cover their hair was thought to provoke male lust as a bathing suit is thought to provoke it in some cultures today. Head covering prevailed in Jewish Palestine (where it extended even to a face veil) and elsewhere, but upper-class women eager to show off their fashionable hairstyles did not practice it. Thus Paul must address a clash of culture in the church between upper-class fashion and lower-class concern that sexual propriety is being violated. (That Greeks bared their heads for worship and Romans covered them might also be significant, given the dual affiliation of Corinth as a Greek and Roman city. But because this custom was not divided along gender lines, it is probably irrelevant here.)
Thus Paul provides a series of brief arguments, each of which relates directly to the culture he addresses. His arguments do not work well in every culture (he is not completely satisfied with all of them himself—11:11–12), but it is the Corinthian women, not modern women, whom he wishes to persuade to cover their heads.
11:2. Letters were often written to “praise” or “blame” the recipients; sometimes these points characterized the entire letter in which they occurred. “Traditions” (NASB, NRSV) were accounts or regulations passed on orally; for instance, Pharisees in Palestine transmitted their special traditions in this way.
11:3–4. Ancient writers often based arguments on wordplays, as Paul does here. He uses “head” literally (for that which is to be covered) and figuratively (for the authority figure in the ancient household). (Some commentators have argued, perhaps rightly, that “head” means not “authority” but “source”—see 11:12—but the matter is vigorously debated and cannot be decided here.) On head coverings for women, see the introduction to this section. Women did not lead prayers in most synagogues, and Jewish tradition tended to play down Old Testament prophetesses; Paul’s churches allow considerably more freedom for women’s ministry.
11:5–6. Paul uses the ancient debate principle of reductio ad absurdum: If they are so concerned to bare their heads, why not also remove the natural covering, their hair? Paul thereby reduces their insistence to the absurd: the greatest physical shame for a woman was to be shaved or have her hair cut like a man’s.
11:7. Paul here begins an argument from the order of creation. He cannot be denying that women are also the image of God (Gen 1:27 plainly states that both male and female were created in God’s image). Perhaps he means that women’s uncovered heads are drawing men’s attention to humanity instead of to God; as one would say today, they were turning men’s heads.
11:8–9. According to Genesis 2:18 God created woman distinct from man partly so that man would no longer be alone; the phrase there translated “helper suitable” praises woman’s strength rather than subordinates her. (“Helper” is used more often of God than of anyone else in the Old Testament; “suitable” means “corresponding” or “appropriate to,” as an equal in contrast to the animals.) Woman was thus created because man needed her strength, not (as some have wrongly interpreted this verse) to be his servant.
11:10. Here Paul says literally, “she ought to have authority over her own head because of the angels”; Paul means that she should exercise wisely her right to decide whether to cover her head in a way that will honor her husband (11:8–9), given the situation with “the angels.” The “angels” have been interpreted as (1) the angels who (according to ancient Jewish interpretations of Gen 6:1–3) lusted after women and so fell; (2) the angels present in divine worship, who would be offended by a breach of propriety or affront to the husbands (cf. the Dead Sea Scrolls); and (3) the angels who rule the nations but who will ultimately be subordinate to all believers, including these women (6:3; i.e., as a future ruler a Christian woman or man should exercise wise choices in the present, even regarding apparel).
11:11–12. Paul qualifies his preceding argument from creation (11:7–10); he wants to prove his case about head coverings, but nothing more. Women and men are mutually interdependent (cf. also 7:2–5).
11:13–15. Ancient writers, especially Stoic philosophers, liked to make arguments from nature. Nature taught them, they said, that only men could grow beards; women’s hair naturally seemed to grow longer than men’s. Like all urban dwellers, Paul is well aware of exceptions to the rule (barbarians, philosophers and heroes of the epic past, as well as biblical Nazirites); but the “nature” argument could appeal to the general order of creation as it was experienced by his readers.
11:16. Paul reserves one final argument for those unpersuaded by his former points. One philosophical group called the Skeptics rejected all arguments except an almost universally accepted one: the argument from custom—”that’s just not the way it’s done.”​

http://www.christianforums.com/t3711857-why-are-pauls-traditions-not-followed.html#_ftn9http://www.christianforums.com/t3711857-why-are-pauls-traditions-not-followed.html#_ftnref9 The IVP Bible background commentary

 

[Smileyill]

I won't shorten any more than I already have , but I'll provide categories.

church assembly

Men must have their heads uncovered, and women covered, while praying or prophesying 1 Cor 11:4-15

All the gifts should be in the Church 1 Cor 14 (including Tongues and interpretation, which I rarely see)

When assemblying, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. 1 Cor 14:26 (not one or two in the assembly, but each one)

Let two or three prophets speak, and let the others pass judgment 1 Cor 14:29

If a revelation is made to another who is seated, the first one must keep silent 1 Cor 14:30

For you can all prophesy one by one, so that all may learn and all may be exhorted 1 Cor 14:31

Women are to keep silent and ask their husbands 1 Cor 14:34-5, 1 Tim 2:12


leader requirements

There must be factions so those approved become apparent 1 Cor 11:19

If any one thinks he is a prophet or spiritual let him recognize these 1 Cor 14:37

Overseer (Bishop) must have but 1 wife and be, temperate, prudent, respectable, hospitable, able to teach, not adidcted to wine or pugnacious, but gentle, peaceable, free form the love of money. He must be one who manages his own household well, keeping his children under control with all dignity. 1 Tim 3:2-4

Not a new convert 1 Tim 3:6

Good reputation with those outside the Church 1 Tim 3:7

Deacons likewise 1 Tim 3:8

Elders are worthy of their wages 1 4:Tim 17-18

2-3 witnesses required against an Elder 1 Tim 4:19

Money

On the first day of every week each one of you is to put aside and save as he may prosper, so that no collections be made when I come 1 Cor 16:1-2 (i.e. no tithing, just the principal)

They sold their possessions as anyone might have need Ac 2:45

Don't sue other Christians 1 Cor 6:6-7

Teaching

Know the sacred writings from childhood which are able to give you wisdom which leads to salvation through faith which is in Christ Jesus 2 Tim 3:15-16

Men will forbid marriage and abstaining from foods in the later times 1 Tim 4:3 (priests celibate and lent) (some say celibate to avoid temptation and lent as not required)

Provide for your own household 1 Tim 5:8 (i.e. don't rely on Gov.)

[I paraphrased throughout]

 

[PETE_]

There must be factions so those approved become apparent 1 Cor 11:19

11:17–34
Factionalized Fellowship
The churches in Corinth met in well-to-do patrons’ homes . In Greco-Roman society, patrons often seated members of their own high social class in the special triclinium (the best room), while others were served, in plain view of this room, in the atrium (the couches in which might seat as many as forty persons). The guests in the larger room, the atrium, were served inferior food and inferior wine, and often complained about the situation. This societal problem spilled over into the church.
The background for the meal itself is the Jewish Passover, a sacred meal and celebration; see comment on Matthew 26:17–30. But the Corinthians seem to have lost sight of this background; they treat the meal as a festal banquet such as they knew from Greek festivals or meetings of Greek religious associations.
11:17–19. Paul could praise the Corinthians on some points but not on this one; like division by racism or cultural bias , division by social class is contrary to the gospel.
11:20. On the “Lord’s Supper” see the “Lord’s table” in 10:21. Paul intends an ironic contrast between the Lord’s Supper (11:20) and their own (11:21).
11:21–22. Some are treated more honorably than others at the meal, and this treatment reflects the status values of the world. See the introduction to this section.
11:23. “Received” and “delivered” (KJV, NASB) were used especially for passing on traditions (11:2; 15:3). Some later rabbis spoke of traditions received “from Moses”; although they believed they received them by means of their own predecessors, they meant that the tradition ultimately went back to Moses. Paul probably means that earlier disciples told him about the Last Supper. It took place at “night,” as the Passover meal always did.
11:24–25. The unleavened Passover bread was normally interpreted figuratively as “the bread of affliction that our ancestors ate” in Moses’ time; Jesus had applied it to himself . Pagans sometimes ate funerary meals “in remembrance of” a dead person, but the sense here is as in the Old Testament, where the Passover commemorated God’s redemptive acts in history. As in the Passover ritual , the “you” applied to all future generations.
11:26. “Until he comes” is the temporal limitation on the Lord’s Supper that goes back to Jesus as well (Mk 14:25). Passover celebrations looked forward to the future redemption of Israel as well as backward to how God had redeemed them in the exodus of Moses’ day.
11:27–29. “Eating in an unworthy manner” here refers to the status-conscious eating that is dividing the church (11:21–22). By rejecting other members of Christ’s body, the church (10:17), they also reject the saving gift of his body represented by the bread (11:24).
11:30–34. Jewish teachers stressed that in this world God punished the righteous for their few sins, but in the world to come he would punish the wicked for their many sins; thus Jewish teachers believed that suffering could free one from later punishment. Paul agrees at least that suffering can be the Lord’s discipline; the idea here may be that those who do not embrace other members of the church no longer receive healing through the church (12:9).​

http://www.christianforums.com/#_ftn9

 

[Smileyill]

Men must have their heads uncovered, and women covered, while praying or prophesying 1 Cor 11:4-15

Women’s hair was a common object of lust in antiquity, and in much of the eastern Mediterranean women were expected to cover their hair. To fail to cover their hair was thought to provoke male lust as a bathing suit is thought to provoke it in some cultures today. Head covering prevailed in Jewish Palestine (where it extended even to a face veil) and elsewhere, but upper-class women eager to show off their fashionable hairstyles did not practice it. Thus Paul must address a clash of culture in the church between upper-class fashion and lower-class concern that sexual propriety is being violated. (That Greeks bared their heads for worship and Romans covered them might also be significant, given the dual affiliation of Corinth as a Greek and Roman city. But because this custom was not divided along gender lines, it is probably irrelevant here.)
Thus Paul provides a series of brief arguments, each of which relates directly to the culture he addresses. His arguments do not work well in every culture (he is not completely satisfied with all of them himself—11:11–12), but it is the Corinthian women, not modern women, whom he wishes to persuade to cover their heads.
11:2. Letters were often written to “praise” or “blame” the recipients; sometimes these points characterized the entire letter in which they occurred. “Traditions” (NASB, NRSV) were accounts or regulations passed on orally; for instance, Pharisees in Palestine transmitted their special traditions in this way.
11:3–4. Ancient writers often based arguments on wordplays, as Paul does here. He uses “head” literally (for that which is to be covered) and figuratively (for the authority figure in the ancient household). (Some commentators have argued, perhaps rightly, that “head” means not “authority” but “source”—see 11:12—but the matter is vigorously debated and cannot be decided here.) On head coverings for women, see the introduction to this section. Women did not lead prayers in most synagogues, and Jewish tradition tended to play down Old Testament prophetesses; Paul’s churches allow considerably more freedom for women’s ministry.
11:5–6. Paul uses the ancient debate principle of reductio ad absurdum: If they are so concerned to bare their heads, why not also remove the natural covering, their hair? Paul thereby reduces their insistence to the absurd: the greatest physical shame for a woman was to be shaved or have her hair cut like a man’s.
11:7. Paul here begins an argument from the order of creation. He cannot be denying that women are also the image of God (Gen 1:27 plainly states that both male and female were created in God’s image). Perhaps he means that women’s uncovered heads are drawing men’s attention to humanity instead of to God; as one would say today, they were turning men’s heads.
11:8–9. According to Genesis 2:18 God created woman distinct from man partly so that man would no longer be alone; the phrase there translated “helper suitable” praises woman’s strength rather than subordinates her. (“Helper” is used more often of God than of anyone else in the Old Testament; “suitable” means “corresponding” or “appropriate to,” as an equal in contrast to the animals.) Woman was thus created because man needed her strength, not (as some have wrongly interpreted this verse) to be his servant.
11:10. Here Paul says literally, “she ought to have authority over her own head because of the angels”; Paul means that she should exercise wisely her right to decide whether to cover her head in a way that will honor her husband (11:8–9), given the situation with “the angels.” The “angels” have been interpreted as (1) the angels who (according to ancient Jewish interpretations of Gen 6:1–3) lusted after women and so fell; (2) the angels present in divine worship, who would be offended by a breach of propriety or affront to the husbands (cf. the Dead Sea Scrolls); and (3) the angels who rule the nations but who will ultimately be subordinate to all believers, including these women (6:3; i.e., as a future ruler a Christian woman or man should exercise wise choices in the present, even regarding apparel).
11:11–12. Paul qualifies his preceding argument from creation (11:7–10); he wants to prove his case about head coverings, but nothing more. Women and men are mutually interdependent (cf. also 7:2–5).
11:13–15. Ancient writers, especially Stoic philosophers, liked to make arguments from nature. Nature taught them, they said, that only men could grow beards; women’s hair naturally seemed to grow longer than men’s. Like all urban dwellers, Paul is well aware of exceptions to the rule (barbarians, philosophers and heroes of the epic past, as well as biblical Nazirites); but the “nature” argument could appeal to the general order of creation as it was experienced by his readers.
11:16. Paul reserves one final argument for those unpersuaded by his former points. One philosophical group called the Skeptics rejected all arguments except an almost universally accepted one: the argument from custom—”that’s just not the way it’s done.”​

The IVP Bible background commentary

Basically, the IVP doesn't know what's right. Yet admit Paul is pretty explicit. Oh and object of lust only in antiquity? Lust is lust, we just normally have more to look at than just uncovered hair today. Further, Paul only forbids it in service, elsewhere it's stated that women should dress modestly. The lust argument is untenable.

 

[Smileyill]

I Timothy 3:1-7 and Titus 1:5-9 give the prerequisite biblical qualities for anyone desiring to
be a pastor.
Listed here are the qualities that God says are prerequisites for the position of pastor (1
through 12) and some of the qualities necessary if one is to be an effective leader (13 through 24)
1. Personal character above reproach from within and without the church
2. Thoughtful, dignified, and self-controlled
3. Not a novice
4. Not a drunkard (substance abuser)
5. Not violent, quick-tempered, quarrelsome, arrogant, or over- bearing
6. Not a lover of money or a, pursuer of dishonest gain
7. Gentle in his dealings with men
8. Upright and holy in his life before God
9. Loves what is good
10. Faithful marriage with a well-ordered home and disciplined children
11. Hospitable
12. An apt teacher
13. Leader-developer rather than heroic leader
14. Can develop a ministry vision that respects congregation, community and world needs
15. Can translate that vision into a concrete plan
16. Can make and stay within a realistic budget
17. Can motivate others to become part of the vision through healthy means
18. Can maintain control of a church and its programs in a healthy manner
19. Can build group cohesion and healthy pride
20. Can coach others to their best performance
21. Sets an example for others to follow
22. Earns the loyalty of staff and congregation
23. Cares deeply about his congregation
24. Is available and visible to staff and congregation

This is the list my parent's church uses, yet from observing the pastors, it's not strictly followed.

 

[PETE_]

When assemblying, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. 1 Cor 14:26 (not one or two in the assembly, but each one)

Let two or three prophets speak, and let the others pass judgment 1 Cor 14:29

If a revelation is made to another who is seated, the first one must keep silent 1 Cor 14:30

For you can all prophesy one by one, so that all may learn and all may be exhorted 1 Cor 14:31

14:26–33
Regulations to Keep Order
That Paul had spent over a year and a half with them (Acts 18:11, 18) and had apparently not told them these rules before suggests that these rules are directed toward the specific situation in Corinth. The rules necessary to keep worship edifying to everyone might vary from one culture and setting to another, but the principle of keeping it edifying to everyone is much more universal.
14:26. Although prayer in the synagogues may have been more spontaneous in Paul’s day than later, he advocates more individual participation here than would have been natural in other worship settings of his day. We should keep in mind, however, that the house churches in Corinth probably comprised at the most only fifty members. Psalms were used regularly in Jewish worship (here Paul may mean either biblical psalms or newly composed ones), as was teaching; but the revelations, tongues and interpretations are distinctly Christian features of worship.
14:27. Order was very important in lecture settings and public assemblies in antiquity, as is clear from the frequent practice of seating according to rank. In Essene assemblies, one had to have permission to speak, and one spoke in order according to rank. Paul is not so strict here, but he wishes to balance spontaneity with order; not everything that was inherently good was necessarily good for the gathered assembly. In the Old Testament, charismatic worship was not incompatible with order (1 Chron 25:1–5; cf. also Philo’s description of an Egyptian Jewish sect of worshipers called the Therapeutae).
14:28. “Speak to himself and to God” probably means “so that only he and God can hear it.” It is also possible, however, that this expression implies that tongues could be used not only as prayer but also as a vehicle of God’s Spirit speaking to an individual’s spirit (cf. prophecy coming thus in 2 Sam 23:2–3; Hos 1:2; cf. Ps 46:10; 91:14), although perhaps this speaking is mainly in the form of inspired prayer.
14:29. Most Old Testament prophets were apparently trained in groups of prophets, with more experienced prophets like Samuel presiding over them (1 Sam 19:20; also in the Elijah and Elisha narratives). The young churches of Paul’s day had few prophets as experienced or trusted as Samuel, so the experience and testing has to be carried out in the public service by all those prophetically endowed. Testing, examining and interpreting prophecies was not necessarily viewed as incompatible with their general inspiration (cf. Plato on inspired poets, and Jewish sages answering Scripture with Scripture).
14:30. Ancient teachers practiced various customs with regard to sitting and standing; at least in later times, rabbis would sit and disciples stand to teach; those who read Scripture would stand. Among the Essenes, each would speak in turn; often the person speaking to an assembly would stand, while others would be seated.
14:31. On “all prophesying” see comment on 14:5; Paul here adds “teaching” to possible functions of prophecy (i.e., hearers could learn from it).
14:32. In most contemporary Jewish teaching, prophecy involved complete possession by the Spirit; one dare not seek to control one’s utterance. For Paul, however, inspiration can be regulated, and regulating the timing and manner of one’s utterance is not the same as quenching it altogether. On regulating one’s spirit, cf. Proverbs 16:32 and 25:28.
14:33. For an appeal to the conduct of the churches, see comment on 1 Corinthians 11:16.​

http://www.christianforums.com/t3711857-why-are-pauls-traditions-not-followed.html#_ftn12

 

[Smileyill]

When assemblying, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. 1 Cor 14:26 (not one or two in the assembly, but each one)

Let two or three prophets speak, and let the others pass judgment 1 Cor 14:29

If a revelation is made to another who is seated, the first one must keep silent 1 Cor 14:30

For you can all prophesy one by one, so that all may learn and all may be exhorted 1 Cor 14:31

14:26–33
Regulations to Keep Order
That Paul had spent over a year and a half with them (Acts 18:11, 18) and had apparently not told them these rules before suggests that these rules are directed toward the specific situation in Corinth. The rules necessary to keep worship edifying to everyone might vary from one culture and setting to another, but the principle of keeping it edifying to everyone is much more universal.
14:26. Although prayer in the synagogues may have been more spontaneous in Paul’s day than later, he advocates more individual participation here than would have been natural in other worship settings of his day. We should keep in mind, however, that the house churches in Corinth probably comprised at the most only fifty members. Psalms were used regularly in Jewish worship (here Paul may mean either biblical psalms or newly composed ones), as was teaching; but the revelations, tongues and interpretations are distinctly Christian features of worship.
14:27. Order was very important in lecture settings and public assemblies in antiquity, as is clear from the frequent practice of seating according to rank. In Essene assemblies, one had to have permission to speak, and one spoke in order according to rank. Paul is not so strict here, but he wishes to balance spontaneity with order; not everything that was inherently good was necessarily good for the gathered assembly. In the Old Testament, charismatic worship was not incompatible with order (1 Chron 25:1–5; cf. also Philo’s description of an Egyptian Jewish sect of worshipers called the Therapeutae).
14:28. “Speak to himself and to God” probably means “so that only he and God can hear it.” It is also possible, however, that this expression implies that tongues could be used not only as prayer but also as a vehicle of God’s Spirit speaking to an individual’s spirit (cf. prophecy coming thus in 2 Sam 23:2–3; Hos 1:2; cf. Ps 46:10; 91:14), although perhaps this speaking is mainly in the form of inspired prayer.
14:29. Most Old Testament prophets were apparently trained in groups of prophets, with more experienced prophets like Samuel presiding over them (1 Sam 19:20; also in the Elijah and Elisha narratives). The young churches of Paul’s day had few prophets as experienced or trusted as Samuel, so the experience and testing has to be carried out in the public service by all those prophetically endowed. Testing, examining and interpreting prophecies was not necessarily viewed as incompatible with their general inspiration (cf. Plato on inspired poets, and Jewish sages answering Scripture with Scripture).
14:30. Ancient teachers practiced various customs with regard to sitting and standing; at least in later times, rabbis would sit and disciples stand to teach; those who read Scripture would stand. Among the Essenes, each would speak in turn; often the person speaking to an assembly would stand, while others would be seated.
14:31. On “all prophesying” see comment on 14:5; Paul here adds “teaching” to possible functions of prophecy (i.e., hearers could learn from it).
14:32. In most contemporary Jewish teaching, prophecy involved complete possession by the Spirit; one dare not seek to control one’s utterance. For Paul, however, inspiration can be regulated, and regulating the timing and manner of one’s utterance is not the same as quenching it altogether. On regulating one’s spirit, cf. Proverbs 16:32 and 25:28.
14:33. For an appeal to the conduct of the churches, see comment on 1 Corinthians 11:16.​

Again, they don't know and attempt to distinguish with speculation alone. Perhaps Paul did give them these instructions before and now is reiterating them. Further, perhaps an assembly should stay small and split when disorder arises due to its size.

 

[PETE_]

Well it sounds like you have them all figured out already, so I will let someone else play now.

 

[Smileyill]

Well it sounds like you have them all figured out already, so I will let someone else play now.

I just haven't seen much in that commentary not based on speculation and rather liberal extrapolation.

 

[Smileyill]

There must be factions so those approved become apparent 1 Cor 11:19

11:17–34
Factionalized Fellowship
The churches in Corinth met in well-to-do patrons’ homes . In Greco-Roman society, patrons often seated members of their own high social class in the special triclinium (the best room), while others were served, in plain view of this room, in the atrium (the couches in which might seat as many as forty persons). The guests in the larger room, the atrium, were served inferior food and inferior wine, and often complained about the situation. This societal problem spilled over into the church.
The background for the meal itself is the Jewish Passover, a sacred meal and celebration; see comment on Matthew 26:17–30. But the Corinthians seem to have lost sight of this background; they treat the meal as a festal banquet such as they knew from Greek festivals or meetings of Greek religious associations.
11:17–19. Paul could praise the Corinthians on some points but not on this one; like division by racism or cultural bias , division by social class is contrary to the gospel.
11:20. On the “Lord’s Supper” see the “Lord’s table” in 10:21. Paul intends an ironic contrast between the Lord’s Supper (11:20) and their own (11:21).
11:21–22. Some are treated more honorably than others at the meal, and this treatment reflects the status values of the world. See the introduction to this section.
11:23. “Received” and “delivered” (KJV, NASB) were used especially for passing on traditions (11:2; 15:3). Some later rabbis spoke of traditions received “from Moses”; although they believed they received them by means of their own predecessors, they meant that the tradition ultimately went back to Moses. Paul probably means that earlier disciples told him about the Last Supper. It took place at “night,” as the Passover meal always did.
11:24–25. The unleavened Passover bread was normally interpreted figuratively as “the bread of affliction that our ancestors ate” in Moses’ time; Jesus had applied it to himself . Pagans sometimes ate funerary meals “in remembrance of” a dead person, but the sense here is as in the Old Testament, where the Passover commemorated God’s redemptive acts in history. As in the Passover ritual , the “you” applied to all future generations.
11:26. “Until he comes” is the temporal limitation on the Lord’s Supper that goes back to Jesus as well (Mk 14:25). Passover celebrations looked forward to the future redemption of Israel as well as backward to how God had redeemed them in the exodus of Moses’ day.
11:27–29. “Eating in an unworthy manner” here refers to the status-conscious eating that is dividing the church (11:21–22). By rejecting other members of Christ’s body, the church (10:17), they also reject the saving gift of his body represented by the bread (11:24).
11:30–34. Jewish teachers stressed that in this world God punished the righteous for their few sins, but in the world to come he would punish the wicked for their many sins; thus Jewish teachers believed that suffering could free one from later punishment. Paul agrees at least that suffering can be the Lord’s discipline; the idea here may be that those who do not embrace other members of the church no longer receive healing through the church (12:9).​

I'm unsure how addresses factions, despite the title. Especially as Paul sees a purpose for them.

 

[lionroar0]

Why are Paul's Traditions not followed?

I donlt have time to go through everyone of them right now.

I will mention that those traditions of Paul are not Traditions with a capital "T" but with a small "t"

They can be changed for the benefit of the people as culture changes through out time.

Peace

 

[Smileyill]

I donlt have time to go through everyone of them right now.

I will mention that those traditions of Paul are not Traditions with a capital "T" but with a small "t"

They can be changed for the benefit of the people as culture changes through out time.

Peace

Why small t? Now it appears church tradition outweighs scripture. That's hard to swallow. Equality is one thing. Subservience is another altogether.