First Corinthians Chapter 11:1-16/Commentary

First Corinthians Chapter 11:1-16

Outline: I.

Commendation: 11:2

II.

Women (and men) and the head covering: 11:3-16

III.

Selfishness; division; abuse of the Lord's Supper: 11:17-34

Chapters 11-14 discuss a variety of topics related to the public assembly of the Church: 11:2-16: Praying, prophesying and the covering. 11:17-34: Abuses of the Lord's Supper. 12:1-14:40: The misuse of spiritual gifts.

1 Corinthians 11:1 “Be ye imitators of me, even as I also am of Christ” This passage really belongs to the closing argument that is found in chapter 10, especially verses 31-33. “Imitators”: “Pattern after me as I pattern after Christ” (Ber). Our own personal example can either strengthen or undermine our defense of the truth. Paul's personal example played a large part in his argument; it is fitting he should refer to it in summing up” (Gr. Ex. N.T. p. 869).

Christians not only need "teaching", they also need "examples". They need visible demonstrations of Christianity put into practice (Titus 2:7; 1 Timothy 4:12,16). Christ is the ultimate "role model", and following and imitating 1

Christ is not an impossible or unrealistic task. Those who imitate Christ have a right to call upon others to imitate them” (Lenski p. 428).

1 Corinthians 11:2 “Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you” “Now I praise you'”: “I must give you credit” (Phi). Paul was a man ever ready to praise when he honestly could. Since so much of this letter is filled with rebuke and criticism, this has led some writers to reexamine this word of praise. A popular view is expressed as follows: "The praise here given is so little suggested by the context, and to little accords with the tone of the Epistle that one conjectures the Apostle to be quoting professions made in the Letter from Corinth rather than writing simply out of his own mind: 'Now I praise you that (as you say) in all things you remember me, and hold fast the instructions as I delivered them to you’” (Gr. Ex. N.T. pp. 870-871).

In contrast Fee offers another point of view: "Thus, even though he may very well be picking up language from their letter, and perhaps in the first instance (vv 3-16) speaking to something they are advocating, this opening sentence most likely serves to introduce the whole of chapters 11-14. Even though they remember him in everything, there are some areas with regard to the ‘traditions’ where praise is not in order. They may be following the ‘traditions’ all right, but not in proper ways" (p. 500).

“That ye remember me in all things”: “The statement ‘in everything’ makes one think he is quoting them. They would tend to have a higher view of their obedience than is realistic” (Fee p. 500). “Remember me”: Paul then specifies what "remembering him" means. “And hold fast the traditions, even as I delivered them to you”: They had remembered what Paul had taught them.

“Hold firmly to the traditions, just as I delivered them to you” (NASV).

“Traditions”: “Lit., to give over, is an old word and merely something handed on from one to another. The thing handed on may be bad as in Matthew 15:2f and contrary to the will of God (Mark 7:8f) or it may be wholly good as here” (Robertson p. 159). The teaching of the apostles can be rightly labeled as "traditions" because it was "handed down to them", that is, they did not invent it and neither did it originate with them (Matthew 28:19-20; Ephesians 3:3-5; 1 Corinthians 11:23 “I received of the Lord”; 2 Thessalonians 2:15;

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3:16). Jesus Himself taught that the gospel message would be "handed down" from one generation to another (Matthew 28:19-20). Therefore any argument that seeks to undermine the accuracy of the Biblical record based on the "distance and time" from it's point of origin, must in turn question the "wisdom" of Jesus, for this is the very method that He chose to spread the gospel from nation to nation and from generation to generation, 2 Timothy 2:2.

Increasingly the Church in various areas is faced with the complaint that the worship services are boring. It is interesting to note that God never rebuked His people for "the failure to innovate, improvise, and jazz up the worship services (in OT or NT)." Jesus did not rebuke His generation for the failure to change the synagogue or temple worship and Paul did not rebuke the Corinthians for "doing the same old thing". Rather God rebukes His people for worshipping Him without their hearts (Matthew 15:8-9), and innovation in the worship of God has a very poor track record in the Scriptures (Genesis 4:3-7; Leviticus 10:1-3; 1 Samuel 15; 2 Samuel 6:1-8; 2 Chronicles 26:16-23).

1 Corinthians 11:3 “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” “But I would have you know”: “I want you to understand” (NASV). “But there is one matter I want to remind you about” (Tay). Lenski feels that in reference to the head-covering the Corinthians were in perfect agreement with Paul.

This was one "tradition" they were keeping, and that Paul in verses 3-16 simply states the reasons why they should continue in the practice. He believes that the "contentious" ones referred to in 11:16, “is the thought that a few contentious voices had been raised in Corinth which either merely questioned the necessity of the women covering their heads or advocated that they leave them uncovered. The congregation and the body of the women in it were not yet disturbed” (p. 430). Others place quite a bit of emphasis on the first word of 11:3, "but" (even though the NIV translates this Greek word, “now”). Fee says, “The but with which this argument begins suggests that some things are not quite as the Corinthians had portrayed them” (p. 501).

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Willis says, "I suggest that some among the women in the Corinthian church had decided that they could cast aside all symbols of subjection to men since 'there is neither male nor female: for ye are all one in Christ’ (Galatian 3:28).

From what I can gather, the women must have been in the midst of a small women's liberation movement there in Corinth. Thus, the primary thrust of this passage pertains to subjection. To persuade the women not to cast aside their symbol of subjection, Paul made six arguments” (p. 354). In support of the view that some women in Corinth misinterpreted "all one in Christ", the following points could be offered: 1. This would be another problem and misunderstanding or abuse of a teaching fits into the overall context of the letter. 2. The basic premise that Paul lays down as he starts this section (11:3), which includes the man is the head of a woman”. 3. The instruction to a certain group of women in 14:34-35. While we need to discuss various side issues in this section, especially concerning the covering, I hope we will not lose sight of the main points. McGuiggan reminds us, “In this whole section the wearing of a veil is a secondary issue. It becomes important only because at that time and in that place it was related to a foundational and permanent truth: the subjection of woman to man” (p. 143).

“That the head of every man is Christ”: “Headship stresses leadership, prior authority. It seems clear that the passage is teaching the subordination principle. Men are subordinate to Christ. Women are subordinate to men.

Christ is subordinate to his Father. No one is suggesting that the subordination of each one is of exactly the same kind, degree or expression.

But surely, we mustn't go so deep into the text so that when we come out we have nothing whatever to say about it” (McGuiggan p. 146). “Every man”: Every man is subject to Christ, whether he recognizes that fact or not (Ephesians 1:20-22; 1 Corinthians 15:27; Philippians 2:9-11). “'It is entirely contrary to fact that women should seek to be like men on the supposition that men are independent. The men are not at all independent--their head is Christ” (Lenski p.433).

Recently some have tried to argue that the word "head" means "source" or "origin". While Christ is the source of man (John 1:3; Colossians 1:15), and man could be viewed as the source of woman (1 Corinthians 11:8); it would be false teaching to claim that "God is the source or origin of Christ", because Christ is God (John 1:1), and is thereby eternal. “When I first heard the

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argument that the primary meaning of ‘head’ is source, my immediate reaction was, ‘If that be true, then, according to 1 Corinthians 11:3, the Son of God is a created being!'” 1 Other passages that would reveal that the mere definition of "source" (a definition stripped of any idea of subordination or subjection) is inadequate for the word "head" are: (Ephesians 1:22 “gave him to be the ‘head’ over all things to the church”; 4:15; 5:23 “For the husband is the head of the wife, even as Christ is the head of the church”). In the last passage, if the word "head" carries absolutely no hint of "leadership", then the church is simply the product of Christ, but in no way is it "subject" to Christ. Unwittingly then, the feminist movement among religious women has the Bible teaching that the church and Christ are equals. You see, any time you tinker with the relationship between husbands and wives, your going to have to (for consistency sake) tinker with the relationship between Christ and the church, seeing that Paul himself paralleled them for all time (Ephesians 5:22-33).

“And the head of the woman is the man”: Christianity did not dissolve this fact, and neither did it dissolve subjection and authority in the realms of citizenship (Romans 13:1ff); employment (Ephesians 6:5-9) or the family (Ephesians 6:1-4). While a woman is subject to his own husband (Ephesians 5:23), it is also true that in a more general sense, this subjection applies to other men as well. For example, a woman is not to teach or exercise authority over a man (1 Timothy 2:12). This truth would apply to single women as well as married, and therefore must also apply to other men besides one's own husband, which seems to be the crucial issue at the heart of the covering question. "There were women who were dismissing the token of their womanhood (in that society) and denying their place of subjection to men" (McGuiggan p. 145).

"Headship" does not imply or demand that the one in subjection is necessarily inferior, because Christ is not inferior to God (John 5:18,23). “The 'Man is the "Head" of Woman. Gene Frost. Gospel Anchor.

July 1993 p. (203) 3.

Brother Frost then cites quite a number of Greek authorities that conclusively prove the point, that the Greek word (kephale'), as a metaphor, is consistently defined by lexicographers as meaning "superior rank, supreme, chief, prominent."

His article is quite extensive, see Mark if you want a copy.

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principle involves no humiliation, no injustice, no wrong. It recognizes a difference of function and responsibility, but it precludes selfishness, harshness, and unkindness” (Erdman p. 112).

“And the head of Christ is God”: No inferiority implied here. “The fact that Jesus is subject to God does not deny the deity of Christ any more than the fact that woman is subject to man denies the humanity of woman” (Willis p.

362). In order to save man, Christ has voluntarily assumed the role of a servant (Philippians 2:6-11).

1 Corinthians 11:4 “Every man praying or prophesying, having his head covered, dishonoreth his head” “Praying or prophesying”: “The two verbs ‘pray and prophesy’ make it certain that the problem has to do with the assembly at worship. One may pray privately; but not so with prophecy. This was the primary form of speech, directed towards the community (congregation) for its edification and encouragement (cf. 14:1-5)” (Fee pp. 505-506). “Praying”: This can be inspired (14:15), or uninspired prayer. “There is no grammatical reason for believing that ‘praying’ is limited in meaning to inspired prayer or for believing that the one prophesying is the same person as the one who is praying” (Willis p. 363). “Prophesying”: “To speak forth by divine inspiration. The idea of inspiration is inherent in the word” (Willis p. 362). “Having his head”: Physical head. “Covered” “Wearing down the head” (Gr. Ex. N.T. p. 872). “Lit., having something hanging down from his head” (Vincent p. 246). “Lit., having a veil down from the head” (Robertson p. 159). “The covering was the veil, that which hanged down from the head and covered the head. The modern hat, shawl, scarf, bonnet, doily or mantilla will not do. One cannot substitute a hat, net, ribbon, scarf, etc.., for the veil, the covering of 1 Corinthians 11:216”. 2 Paul has in mind a veil which covers the whole head and in particular conceals all the hair; something worn on top of the head like a present-day cap or hat does not really come with the scope of his argument” (F.F. Bruce p.

104).

“Veils came in all shapes and sizes. There were those that were suspended so as to cover the face. Some were on the head and flowed backward down 2

The Woman And Her Covering. Bill Cavender pp. 5-6 6

over the shoulders. Some completely hid the woman's head and shoulders.

Some hid the whole woman from head to foot. Many were like shawls which were placed on the head and wrapped around the shoulders. There were veils designed for different times of the day and for different occasions. The one thing on which all the authorities unite is this: Veils were ‘an essential article of female attire’” (McGuiggan p. 143). “Paul did not bring the veil to Corinth.

It was there when he arrived. It already had the significance it had before Paul was around to have any say in the matter” (McGuiggan p. 143).

As I look at these verses the following considerations force me to conclude that Paul is dealing with a custom in Corinthian society, and the important thing was not so much the veil, but the significance and meaning that Corinthian society had placed upon it, that is, this society viewed it as a sign of femininity and subjection. Paul's argument is, we must respect the significance that our society attaches to this custom, for behind it (and many other "customs", such as hair length, clothing, makeup, jewelry) is a biblical truth, such as the truth that men and women have different roles, and that women are to recognize their proper role of being in subjection to men.

Having said all that, here are the factors that lead me to conclude that this was a "custom" in Corinthian society: It was not inherently immoral for men to pray with something on their heads.

The Jewish High Priest wore a turban (Exodus 28:4; 39:28 Leviticus 16:23), while ministering before the Lord. “At times such ministering, as you very well know, there were prayers connected with the sacrifices and offerings” (McGuiggan p. 144). “Since at some point in time the cloak of Deuteronomy 22:12, mentioned by Jesus in Matthew 23:5, came to be used by Jewish men as the tallith (‘prayer shawl’), it is tempting to see in this another disavowal by Paul of Jewish customs. But the greater problem is that the evidence for the use of the tallith in prayer is much too late to be helpful for Jewish customs in the time of Paul” (Fee p. 507).

Some of the arguments that Paul will give in this chapter are not based on Scripture: 1. 11:6: “The Scriptures nowhere to my knowledge forbid the shaving of one's head except on the basis of its violation of the customs of a given society” (Willis p. 356). 2. 11:14: Paul appeals to “nature”, that is those things agreed to by sane and orderly society. 3. 11:14: Long hair on men was

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not inherently evil (Numbers 6:13ff; Judges 13:5-7). In fact not all societies of the past considered "long hair" on men to be shameful. “Throughout history we have the testimony of nations whose men wore their hair long without anyone having the impression they were womanish for doing so. The Spartans (and we won't accuse them of being effeminate) wore their hair longer than shoulder length” (McGuiggan p. 151).

As was said previously Paul did not introduce the veil into Corinthian society, and neither had he given it its present significance. The Old Testament had not commanded it of women. Just like society had attached significance to anointing the head with oil and washing the feet (signs in that society of being hospitable); a kiss of greeting (a sign of friendship); to this culture the veil signified being feminine and in subjection, and Paul tells the women, “Respect the significance given by your society to this article of clothing and do not needlessly offend” (9:19-23). “In New Testament times among both Greeks and Romans, reputable women wore a veil in public and to appear without it was an act of bravado (or worse); Tarsus, Paul's home city, was especially noted for strictness in this regard” (ISBE. “Veil” Vol. 5, p. 3047).

“Dishonoreth his head”: “To disgrace, to bring to shame” (Willis p. 364).

The question is: Does the phrase "his head" refer to the man himself? “By covering his head he makes a woman of himself” (Lenski p. 438). Or is he shaming Christ, his spiritual head? Probably both are true. When we disgrace ourselves, we do bring reproach upon the cause of Christ (Romans 2:24; 1 Timothy 5:14).

“Were any men doing this? Probably not, but I think Paul is just setting up his case, proposing a veiled man, to make a point for the ladies. In verse 14 he scathes the idea of a ‘long-haired’ male. There is no need to conclude that some of the males were appearing ‘long haired’. He just wishes the woman to see how bizarre her conduct is if she rejects her femaleness. What would you think of a man praying or prophesying with a woman's attire on? He is asking’ (McGuiggan p. 147).

1 Corinthians 11:5 “But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven”

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“Praying or prophesying”: The question is "where"? If we say "in the assembly", then doesn't this contradict Paul's command of 14:34-35?

“Some suggest that Paul passes over the problem of women speaking in the public assembly until 14:34; in this section, he is concerned with the impropriety of them removing their veils in worship. Probably some women in Corinth were urging that if the Spirit moved them to speak they must speak, and how could they speak with their faces veiled? Others dismiss this view by saying that Paul could have handled both problems at once” (Wills p. 365). The grounds stated that some use to dismiss this view do not square with how Paul argued in other parts of this letter. For example, in dealing with their eating in the temples of idols, Paul first considers the impact of such activity on the souls of the weak (1 Corinthians 8:10-13) and then in 10:14-22 he will forbid it. Concerning this issue, Paul did not handle both problems at once.

Lenski offers a good comment when he says, “It is quite essential to note that no modifier is attached to the participles to denote a place where these activities were exercised. So we on our part should not introduce one. By omitting reference to a place, Paul says this: ‘Wherever and whenever it is proper and right for a man or for a woman to pray or to prophesy, the difference between sex should be marked’” (p. 436). McGuiggan breaks down these verses well when he says, “The female is not to act so as to deny the place God has given her. She can do this by rejecting attire that is an essential article to female attire (5,13), or by taking the lead in mixed assemblies gathered for corporate worship (14:34,35)” (pp. 147-148). Others contend that the women in chapter 11 were praying and prophesying in public groups smaller than or other than the congregational assembly on the first day of the week. Women did have the gift of prophecy in the New Testament church (Acts 2:17; 21:9), and scriptural opportunities for its use were present (Titus 2:3-4). Thus, we must reject the argument that if a woman is not allowed to preach she is not being allowed to use her talents.

“Dishonoreth her head”: Does the expression “her head” mean “herself” or does the phrase mean-- by casting off this recognized sign of femininity and subjection, she is showing disrespect to men, the "head' mentioned previously (11:3) (or her husband). “For it is one and the same thing”: “She

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is no better than” (Knox). “For that is to make herself like one of the shameless women” (TCNT). “If she were shaven”: Who has her head shaved” (Knox). “To be shaven, does not refer to merely cutting one's hair but to shaving one's head” (Willis p. 366). “To have the hair cut close, or to be entirely shaved as with a razor” (Vincent p. 247).

“It was commonly suggested that short hair or a shaved head was the mark of the Corinthian prostitutes. But there is no contemporary evidence to support this view” (Fee p. 511). Lenski adds, ”As far as prostitutes are concerned, all the evidence that has been discovered proves that only a few of the very lowest type had shorn or shaven heads. As a class these women endeavored to make themselves as attractive as possible and did their utmost to beautify also their hair” (p. 439). Willis puts it in good perspective when he adds, “Women with shaven heads were held in greater contempt though the precise type of degradation conveyed by shaving one's head is ambiguous (various commentators say that it denoted mourning, slavery, immorality, or mannishness), the obvious meaning in this text is that shorn hair was disgraceful in Corinthian society. The second point to be observed is that to be unveiled in Corinth conveyed about the same meaning in that society as having a shaved head. The veil in all eastern countries was, and to a great extent still is, the symbol of modesty and subjection. Paul is not formulating a rule that a woman, when praying or prophesying must cover her head. His point is that a woman, who ordinarily has her head covered when appearing in public, must also have it covered when she prays or prophesies. Hence, Paul was not formulating a divine law to be observed under special circumstances; instead, he was commanding Christians to recognize the social customs of their day and not to obnoxiously violate these customs” (pp. 367368).

Paul's argument is that since a woman is going to cast off one "sign" of her femininity and subjection, then, why not really demonstrate independence from her husband (or men in general) and discard another "sign", that is, her long hair--for that was sometimes done by women who disregarded the sacredness of marriage. McGarvey makes a good comment when he says, “Paul, therefore, demands that those who voluntarily seek a low level, consent to wear all the signs and badges of that level” (p. 111).

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1 Corinthians 11:6 “For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled.

“This is a sample of Paul's consistent thinking. We have seen that he always goes to the bottom of a question, to the plain and decisive principle that is key to that question” (Lenski p. 441).

“One kind of action (being uncovered) is just like another (having mannish hair). If the latter is shameful, so too is the former” (Fee p. 512). Some wanted to take a "half-way" position, and Paul would not allow such. Paul says, “In the eyes of Corinthian society, to be unveiled means the same thing as being shaven”. Both were viewed as insubordination and being "mannish".

“If the veil speaks of subjection (and it does--verse 10) then it is the female rather than the male who should wear it. The divine arrangement is that the woman is subject to man and the veil of the female at that time and in that area proclaimed that. Man (the male) cannot wear such a token of subjection” (McGuiggan p. 148).

1 Corinthians 11:7 “For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man” “For”: Explaining the reasoning behind the statements made in verses 4-6.

“Ought not”: Moral necessity. “Forasmuch as”: The reason the man is not to wear the veil. “The image and glory of God”: “He represents the likeness and supremacy of God” (Mof). The image of God that man bears is not a physical likeness to God, because God is a Spirit (John 4:24; Luke 24:37-39).

Even after the fall, man still bears the image of God (Genesis 1:26-27; 9:6; James 3:9). While our physical bodies share the image of the physical creation, our spirits are "like" God. Woman too was made in the image of God (Genesis 1:27). “It is often pointed out that in Genesis 1 man and woman together are in God's image and likeness, a point with which Paul certainly would not disagree--after all, he carefully avoids saying that the woman is man's image” (Fee p. 515). “And glory of God”: This is something that is not said of the woman. “Man has no created superior” (McGarvey p. 111).

“Ellicot notes that man is the glory of God as the crown of creation and as

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endowed with sovereignty like God Himself” (Robertson p. 160). “But the woman is the glory of the man”: “The female is the image of God (Genesis 1:27; 5:1) and the glory of man” (McGuiggan p. 148). The next verse explains how woman is the glory of man. “The woman serves in the sphere related to her husband. If he is a king, she is a queen; if he is poor, so is she. She reflects the station of her husband in life” (Willis p. 370).

1 Corinthians 11:8 “For the man is not of the woman; but the woman of the man” Paul agrees with the creation account of Genesis. “The woman of the man”: Paul did not believe that Genesis 2 was myth. Yes, Eve was created from Adam's rib, and New Testament Christians believed it.

1 Corinthians 11:9 “for neither was the man created for the woman; but the woman for the man” “But the woman for the man”: To be a helpmeet (Genesis 2:18) “We must not understand the passage in Genesis, or Paul's use of it, to suggest the woman is man's possession or God's afterthought” (McGuiggan p. 149). In Genesis 2, when the man sees the woman, he "glories" in her by bursting into song (Genesis 2:23-24). “It follows that he who degrades a woman sullies his manhood, and is the worst enemy of his race; the respect shown to women is the measure and safeguard to human dignity” (Gr. Ex. N.T. p. 873).

I think a great truth exists here that we cannot overlook. How many wives or brides to be have grasped the fact that they exist not only to bring honor to God but to bring honor to the man who is or will be in their life (Proverbs 12:4 An excellent wife is the crown of her husband”)? And how many men have grasped the truth, that woman was created out of man and for man--and that means that as a man I need to prize and cherish what God created specifically for me? (Ephesians 5:29 “but nourishes and cherishes it”; 1 Peter 3:7). Man glorifies God, when man serves God in his recognized role (man, not God).

Woman brings glory to man (esp. her husband) when she serves in her recognized role. Therefore, to cast off the veil, a recognized symbol of femininity and subjection in Corinthian society was a sign of disrespect to the order established at creation, and esp. to one's husband. “In so doing she

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brings shame on him by trying to dissolve the rightful male/female relationship” (Fee p. 518). The facts of creation abide forever. Thousands of years after Genesis 2, God still felt that the text was relevant to first century Christians.

1 Corinthians 11:10 “for this cause ought the woman to have a sign of authority on her head, because of the angels” “For this cause”: Because these indisputable facts remain, all customs that truly symbolize these facts will meet approval on the part of all who bow fully to God” (Lenski p. 444). What is often forgotten is that a double obligation exists in these verses. Because of these facts, both men and women are under obligation (11:7 “ought not”; 11:10 “ought”). Women are not allowed to cast off the recognized customs of society that express a biblical truth (their subjection or femininity). In addition (what at times is forgotten in this whole discussion), men are not allowed to cast off the customs that express their rule or masculinity. Women were not to rid themselves of the veil, but neither were men to wear something that was considered "an article of woman's clothing." “Sign of authority”: “A sign that she is under man's authority” (Tay). “An outward sign of man's authority” (Phi). Considering the context, the only "sign of authority" present is the veil. In Corinthian culture, the veil symbolized the authority of men over women.

“Because of the angels”: “She is to keep the place God has given to her.

There were angels who were given position and rank but who refused to keep that rank and they were punished for their rebellion, see Jude 6. I think Paul is reminding the women of the danger they play with when they reject their ‘own domain’ and ‘proper sphere’” (McGuiggan p. 149).

1 Corinthians 11:11 “Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord” “Nevertheless”: The following two verses are meant to qualify what Paul has just said, lest anyone get the wrong idea. “Nor the man without the woman”: Each sex is incomplete without the other, and neither sex can claim "independence" from the other. “But for all that, in the scheme of God, there is a mutual dependence between male and female. It is true that the male

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was the first phase of creation. But by the will of God, not only did the male need the female to complete the creation of man, He needed her for the continued life of males and females. It was the prior choice of God that decided the ‘role’ of each and not some inherent superiority of the male” (McGuiggan pp. 149-150). “In the Lord”: By divine appointment.

1 Corinthians 11:12 “For as the woman is of the man, so is the man also by the woman; but all things are of God” “So is the man also by the woman”: All men since Adam were born of women. “But all things are of God”: "Roles" are not based on inherent inferiority or superiority, but rather on God's choice. God made woman from man's rib, not man, to whom both men and women owe reverence. A great lesson here exists for those "movements" among both men and women that try to establish that one gender "doesn't need the other."

An Argument from Propriety: 11:13-16 1Corinthians 11:13 “Judge ye in yourselves: is it seemly that a woman pray unto God unveiled?”

“Judge ye in yourselves”: “Judge for yourselves” (NASV). “Judge of this matter by your own feeling” (Con). “Also as in 10:15-16, the appeal to their good sense is followed by a rhetorical question” (Fee p. 525). “This is an appeal to common sense. It is asking common sense to corroborate what is the prior declaration of revelation. ‘Ask yourselves! You don't need me to labor this point’” (McGuiggan p. 150). “Is it seemly”: “The issue is one of propriety: ‘Is it proper?’” (Fee p. 525). “An appeal to social sentiment” (Gr. Ex. N.T. p. 875).

In none of this discussion is Paul saying that pure religion consists or that inherent spirituality resides in merely wearing the veil. A bigger issue is at sake, female subordination. “The veil is an issue only because in that time and that place it was the visible mark of that femaleness and consequent subordination” (McGuiggan p. 150), and the Corinthians knew this.

1 Corinthians 11:14 “Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him?”

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“Nature”: “The recognized constitution of things” (Vincent p. 248). “That is another way of saying, ‘the way things are’ equals ‘nature’” (McGuiggan p.

150). “The nature of things” (NIV). “To the ‘natural feeling’ that they shared together as part of their contemporary culture” (Fee p. 527). The physical laws that govern the natural world do not teach us that long-haired males are a disgrace, because many men can grow long hair and some can grow it in abundance (2 Samuel 14:26). Long hair on males is not inherently sinful (Numbers 6:1-5; Acts 18:18). Yet Fee adds, “But the very nature of the vow-both letting the hair grow long and cutting it again--demonstrates the ‘normalcy’ of shorter hair on men, as it also evidenced by thousands of contemporary paintings, reliefs, and pieces of sculpture” (p. 527). In most societies, short-hair was the "norm" for men and long-hair for women. “The Athenian youth cropped his head at 18, and it was a mark of foppery or effeminacy to let the hair afterwards grow long. This feeling prevailed in ancient as it does in modern manners” (Gr. Ex. N.T. p. 875). Hence "nature" seems to mean the "nature of things" in society.

Paul seems to be arguing that the Corinthians could "tell" that society frowned upon long-haired males, and viewed such as "effeminate". Women, even the Corinthian women arguing for the removal of the veil, took pride in their natural covering, i.e. their long hair. So everyone could see that there existed things that were viewed as distinctly "feminine (under normal circumstances)”. If they could see this in reference to a "natural covering", then why can't they see that their society placed the same type of meaning on an artificial covering. Respecting the use of the veil, was just like respecting the fact that certain hairstyles belonged to women and others to men.

1 Corinthians 11:15 “But if a woman have long hair, it is a glory to her: for her hair is given her for a covering” “It is a glory to her”: “That is her pride” (Nor). “It gives her that womanly distinction” (Lenski p. 449). “Glory in this instance, since it is the opposite of dishonor, must mean something like distinction or honor, it functions as something that distinguishes the splendor of the woman” (Fee pp. 527-528).

“The ancients, in orderly and honorable society, regarded long hair in women to be praiseworthy (there are always dissidents, of course). So when women

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were punished (for one thing or another) if often took the form of shearing her hair or shaving her head. According to Tacitus, among the Germans an adulteress was driven from her husband's home with her head shaved; and the Justinian code prescribed this penalty for an adulteress, whom, at the expiration of two years, her husband refused to receive again” (McGuiggan p.

153). “Is given her for a covering”: “Woman is obviously proud of her natural covering given her by God; hence, she should see no shame in the artificial covering which the women in Corinth customarily wore” (Willis p. 376). While Corinthian society, and for that fact most societies in general have attached "femininity" to long hair, and have considered the long-hair on women to be attractive and a source of pride. In the final analysis, God did create the capacity for such long and beautiful hair.

“For”: Some have suggested that Paul here means that the woman's long hair was given her "instead" of the veil, hence she need not wear the customary artificial covering. On the surface such sounds good, the only problem being that this view would basically make this whole section, esp. verses 4-6 meaningless. Why go through with all this argumentation if what the Corinthian women (who had cast off the veil) had on their heads already (long-hair) was sufficient?

1 Corinthians 11:16 “But if any man seemeth to be contentious, we have no such custom, neither the churches of God” “Seemeth to be contentious”: “Seems anxious to dispute the matter” (Ber).

“Still thinks it right to contest the point” (TCNT). Indicating that some were resisting Paul's instruction. “Contentious”: Fond of strife, loving contention.

“Those in the first century who refused to accept what Paul said about submitting to the customs of the day which did not interfere with one's service to God were troublemakers--men and women who have to be different for the sake of being different. Christians should not be people who are fond of strife” (Willis p. 377). “We have no such custom”: “The words ‘such practice’ therefore, must refer to that which the ‘contentious’ are advocating, and which this argument has been combating” (Fee p. 530).

“That is not how it is done in the church of God! Women don't pray or prophesy unveiled” (McGuiggan p. 154). “Custom”: Only used here and in John 18:39. “An established custom, usage or habit””. In John 18:39 it is used

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of the general practice (custom) of the Roman governor to release one of the Jewish prisoners on the Passover. This seems to add the final proof that the veil was a "custom" and not a divine regulation, and as long as Corinthian society attached the meaning of femininity and subjection to the veil, the Christians here were to respect the custom. “Neither the churches of God”: “This is now the third time that Paul had tried to correct the Corinthian behavior by appealing to what is taught or practiced in the other churches” (Fee p. 530) (4:17; 7:17).

Final Observations:  “It is the fashion to decry convention; but a man should always think twice before he defies the conventions and shocks others. True, he must never be the slave of convention, but conventions did not arise for nothing” (Barclay p. 110). Christians are to respect the morally neutral "customs" of the society in which they live (1 Corinthians 9:1923).  A distinction between the sexes is healthy for any society. The malefemale relationship established at creation still stands.  When it comes to "custom", what people "think" must be considered.

If something is viewed as "belonging to a women" then a Christian man probably avoid it. Our task is not to "shock" society, rather it is to save souls.  What sort of things does our society attach "femininity and subjection", and what to sort of things does our society attach "dominance, masculinity and mannishness"? Then, in view of that, Christian men and women need to wisely respect such things.

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