Appendix: Metonymy and Synecdoche — When Scripture Says
More Than It Names
After this book came back from the second editor, I listened
to a podcast about head coverings and learned two new words: metonymy and
synecdoche. I had already come to an understanding early on in my study that “prayer
or prophesy” referred to a larger reality of the gathering of the saints – a
view held by many of the men I listened to and read on this topic, and the one
that made the most sense to me.
I was not convicted that “pray without ceasing” literally
means “cover without ceasing.”
The pairing of “praying or prophesying” to mean worshiping
together made sense to me, even without having a clear grammatical reason.
We know that Scripture is God-breathed and does not waste
words. God speaks in poetry, parables, and songs. He uses metaphors and similes,
symbolism and allegory.
And God uses metonymy and synecdoche.
Metonymy names one thing that represents a larger
reality. We recognize that “Moses” means
the Law. “The altar” stands in for the larger sacrificial system. When Jesus prays,
“Let this cup pass from me” (Matthew 26:39), He wasn’t talking about the object
in His hand; He was speaking of the suffering and humiliation that awaited Him.
In 1 Corinthians 10, Paul wrote, “You cannot partake of the
table of the Lord and the table of demons.” The word “table” doesn’t mean
furniture – it signifies participation, alignment, a sharing of what that table
represents.
Synecdoche names a part to represent the whole. When Jesus
taught the disciples to pray, “bread” didn’t only refer to a loaf, it pointed
to the whole of daily sustenance. In Romans 13:4, “sword” refers to the whole of
the government’s responsibility to have authority over its people.
Faith and love are not a checklist – they are named parts of
the whole of Christ-like living. Life and death are not two moments in time;
they speak of the entirety of a life lived.
The visible act (eating the bread) reflects a deeper reality
of participation. The specific example of meat sacrificed to idols expands into
a call to care for the conscience of others. The warning of idolatry is a named
part of the larger whole of misplaced worship.
This matters when we come to 1 Corinthians 11.
When Paul writes, “every man who prays or prophesies… every
woman who prays or prophesies…,” we need to look back to earlier in the letter
(chapter 10.)
We need to ask if Paul is really writing about two specific
and isolated practices, or if he is naming two parts of a larger, weightier
whole.
Prayer is our speech directed to God. Prophesying is God’s
Word directed toward us.
Together, these two named, visible acts reflect a larger
reality of participation, forming a fullness – a way of speaking about the whole
range of worship, without naming each act.
If we read 1 Corinthians 11 as speaking of two isolated activities,
we risk missing the larger reality.
If we read “prayer or prophesying” as a synecdoche, we listen
for the larger reality behind the words, not just the words themselves. We look
at not merely what is happening in those moments, but what they represent; lives
visibly oriented toward God; His people engaging with Him in ways that reflect
His honor and glory.
A woman worshipping with a covered head is not tied to a
checklist of two acts as if the passage depends on what she is doing at any
given moment. She is situated within the larger reality of something profound –
the honoring of God’s created order in the presence of angels, the perfected
saints and Christ Himself.
What is named is not all that is meant. And what is meant is
not less, but more.
