1 Corinthians 11:2

1Co 11:2-3. Now I praise you, brethren — That is, the greater part of you; that you remember me — That you bear in mind all my directions; and keep the ordinances — Observe the rules of public worship in most points; as I delivered them to you — Formerly. But I would have you know — As if he had said, Yet I must further inform you respecting some things wherein you are defective in your attention to these rules. Consider, in particular, the subordination of persons appointed by God to be observed; That the head of every man is Christ — Who was the Creator, and is the immediate Supreme Governor of all mankind, especially of such as believe in him, being, in a peculiar sense, the head of his body the church, Col 1:18. So that every Christian should often recollect the relation in which he hath the honour to stand to Christ, as an engagement to observe the most respectful decorum in his whole behaviour toward him. And comparing the different sexes, it must be observed, the head of the woman is the man — To whom therefore she ought to be in subjection, and to pay a reverent respect, as in the Lord. And the head of Christ — As Mediator and man; is God — The Father, from whom he derives all his dignity and authority. Christ, in his mediatorial character, even considered in his whole person, acts in subordination to his Father, who rules by him, and hath constituted him sovereign of all worlds, visible and invisible. And, as the Father’s glory is interested in the administration of Christ, so is the glory of Christ, in some measure, interested in the conduct and behaviour of those men, whose more immediate head he is; and it may be added, of those women, whose heads such men are.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

PAUL’S SIXTH RESPONSE:—REGARDING THE HEAD-COSTUME OF THE DIFFERENT SEXES IN RELIGIOUS SERVICES, 1Co_11:2-16.

Stanley well describes the intense religions significance of modes of dress in ancient times. In earlier Greece the length of the garment decided whether a man was an Ionian, with one set of gods and rites, or a Dorian, with another. But it was in the religious duties that the dress of the head possessed a marked import. The Jews, as Grotius says, were accustomed to perform the services of the temple with the head covered, assigning as a reason for the symbolic act that their unworthy eyes might not behold the majesty of God. This mode of reverence they transferred to the synagogue; so that, following Hebrew custom, St. Paul would have required men as well as women to worship with covered head. The ancient Greeks, on the contrary, sacrificed with bared heads. In ancient Italy, before the Roman age, the Greek custom prevailed; but AEneas, it is said, brought from Troy the custom of sacrificing with covered head; the assigned reason being, that the eyes of the man might not, in performing the holy rite, chance to fall upon any unholy or ill-omened object. This became the permanent custom for all ages of pagan Rome. So that Paul, rejecting the covered head of both Jerusalem and Rome, enjoined the bared head of Greece upon the males of the Corinthian Church. This uncovered head symbolized holy cheer and boldness before men in worship according to Christ. Hence Tertullian tells the Pagans, “We Christians pray with outspread hands, as harmless; with uncovered heads, as unashamed: without a prompter, as from the heart.” The custom prevalent in modern Europe, derived from the ancient Germanic races, of baring the head in reverence to a superior, though it is the idea most obvious to an American Christian, has no actual place here. That custom presupposed that princes and nobles, wearing a crown as symbol of rank, would retain it on the head on all occasions of etiquette, and require an inferior’s head, as a reverse symbol, to be bare of any cover whatever; so that the bared head and the bow of the head are now the universal symbols of deference.

Equally various, among different tribes and times, was and is the mode of wearing the hair. The ancient Greeks wore the hair long; and “flowing-haired Acheans” was one of the customary epithets applied to them by Homer. But in Paul’s time the hair was uniformly cut, except upon religious vows. The long hair of a male, done up in elaborate style, was a symbol of base effeminacy, belonging to men of prostituted manhood. The Burmese, both men and women, wear long hair, and the Chinese wear long hair braided into a pigtail.

It will be seen, perhaps, in the course of our notes, that Paul’s directions were based, partly upon symbolic reasons, temporary in their character, partly upon the natural sense of beauty, and partly upon fixed divine law. It is in this last case only that the direction is specially permanent in its nature; in the other cases the maxim might apply, “The rule ceases when the reason of the rule ceases.”

2. Now I praise you—Softening the warnings of the previous chapters.

That—Literally rendered, All of mine ye have remembered, and all the deliverances I have delivered ye receive. This is to prepare the way for his now prescribing the methods of worship. Ordinances usually imply doctrines handed down from generation to generation; here, the directions personally imparted.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

XV

APOSTOLIC INSTRUCTIONS IN RELATION TO THE CONDUCT BECOMING CHURCH ASSEMBLIES

1Co_11:2-34

A. In respect of apparel; in the covering of the head by the women, and the uncovering of it by the men

(1Co_11:2-16)

2      Now [But, δὲ]1 I praise you, brethren, that ye remember me in all things, and keep [firmly hold, κατέχετε] the ordinances [traditions, παραδόσεις]2, as I delivered them to you. 3But I would have you [I wish you to, θέλω]3 know, that the head of every man is Christ; and the head of the [om. the] woman is the man; and the head of Christ Isaiah 4 God. 4Every man praying or prophesying, having his head covered [anything down, depending from his head, χατὰ χεφαλῆς ἔχων],5 dishonoureth his head. 5But every woman that prayeth or prophesieth with her head uncovered dishonoureth her [own, ἑαυτῆς]6 head: for that is even all one as if she were shaven. 6For if the woman be not covered, let her also be shorn [let her hair be cut off, χειράσθω]: but if it be a shame for a woman to be shorn7 or shaven, let her be covered. 7For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: 8but the woman is the glory of the [om. the] man. For the [om. the] man is not [out] of the [om. the] woman; but the [om. the] woman [out] of the [om. the] man. 9Neither was the man [For man was not] created for the woman; but the [om. the] woman for the man. 10For this cause ought the woman to have power on her head because of the angels. 11Nevertheless neither is the man without the woman, neither the woman without the man [neither is woman without man, nor man without woman], in the Lord. 12For as the woman is [out] of the man, even so is the man also by 13[means of] the woman; but all things of [are from, ἐκ] God. Judge in yourselves [among your own selves, ἐν ὑμῖν αὐτοῖς]: is it comely that a woman pray unto God uncovered? 14Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15But if a woman have long hair, it is a glory to her: for her hair is given her for a covering [an envelopment, περιβολαίου]. 16But if any man seem to be contentious, we have no such [established, συνἠθειαν] custom, neither the churches of God.

EXEGETICAL AND CRITICAL

[“Having corrected the more private abuses that prevailed among the Corinthians, the Apostle begins in this chapter to consider those which relate to the mode of conducting public worship. The first of these is the habit of women appearing in public without a veil. Dress is in a great degree conventional. A costume which would be proper in our country, would be indecorous in another. The principle insisted upon in this paragraph is, that women should conform in matters of dress to all those usages which the public sentiment of the community in which they live demands. The veil in all eastern countries was, and to a great extent still is, the symbol of modesty and. subjection. For a woman, therefore, in Corinth to discard the veil, was to renounce her claim to modesty, and to refuse to recognize her subordination to her husband. It is on the assumption of this significancy in the use of the veil that the Apostle’s whole argument in this paragraph is founded.” Hodge.]

1Co_11:2. He begins the new lesson he was about to impart with a conciliatory introduction.—Now I praise you.—This might be attached directly to the previous injunction “be ye followers of me,” just as what follows might be subsumed under the one in the 32d verse, “give none offence,” although neither of these connections is by any means certain. At any rate the first clause is not to be taken in the way of a strong contrast with what precedes [taking the δέ in an adversative instead of transitional sense], q. d., ‘though I exhort you to imitate me, yet, nevertheless, I praise you.’ [Hodge is inclined to adopt this method of interpreting the connection, and adds: ‘the Corinthians, although backward in following the self-denying and conciliatory conduct of the Apostle, were, nevertheless, in general mindful of the ordinances or rules which he had delivered to them.’]—That ye remember me in all things.—The μου is not dependent on πάντα, so that the latter becomes the direct object of μέμνησθε, making the rendering (that ye remember all things which proceed from me). Such construction were inadmissible, if for no other reason but this, that the verb μιμνήσκειν in the New Testament never takes the accusative.—This remembrance he designates as one that proved itself in worthy deeds.—That ye keep the traditions even as I delivered (them) to you.—The personal and the official characters are here inseparably united. The traditions (παραδόσεις) he here speaks of, were both of an oral and written kind (2Th_2:15), and embraced doctrinal, as well as ritual and practical matters. Here, indeed, he refers primarily to such instructions and ordinances as concerned the order of the church, and of divine worship. The dispute respecting Scripture and tradition obtains no hold here, inasmuch as the distinction between that which was fixed in writing, and that not so fixed did not as yet appear. [“The word translated ‘traditions’ is never used in the New Testament in reference to the rule of faith, except for the immediate instructions of inspired men. When used in the modern sense of the word tradition, it is always in reference to what is human and untrustworthy, Gal_1:14; Col_2:8, and frequently in the gospels of the traditions of the elders.” Hodge.] That the particular point alluded to cannot be that mentioned in 1Co_11:3 ff. (Olsh.), is plain from the formula of introduction there used which hints at something new (comp. Osiander). κατεχέιν, to hold fast, so as to submit to it as authority, and to conduct one’s self accordingly (Meyer: by faith and obedience; Osiander: usu tenere).

1Co_11:3. But I wish you to know that the head of every man is Christ.—He here assigns the doctrinal ground for the practical instruction which follows. “In the Corinthian Church there was a departure from the prevailing custom of the East (according to which women went veiled), especially on the part of heathen converts, who, even in other respects, rather overstretched the idea of Christian liberty. Since Paul is here discussing a question of merely outward custom, it is interesting to observe how characteristically he surveys the smallest matters in connection with the greatest, and understands how to penetrate to the remotest particulars from the fundamental principles of the Christian life. He begins, not with the custom itself, but with the leading idea that ought to govern it.” Neander. By the opening words of the verse he indicates the importance of the instruction he is about to communicate. What he particularly inculcates, is the subordination of woman to the man; but this he directly connects with higher relations. Before he declares the relation which the wife sustains to the husband as her head, he points to that which the man sustains to Christ as his Head, and concludes with referring all back to God as the Head of Christ. By the term head he expresses the next immediate relation sustained. The man, that is the Christian man, has Christ for his Head to whom he is alone subordinate, while the woman who, as a member of the Church, has indeed Christ in like manner for her Head, is yet primarily subject to her husband, and in him has her support, her destiny, and her dignity.—To extend this relation to men generally, is opposed by the fact that the Apostle is here addressing the Christian Church. Nor yet is he indicating the relation of the two sexes in general, but only as it is definitely realized in marriage. But even here we are to distinguish between the inner life of faith, or in other words, the personal relation to Christ where all other distinctions are entirely swallowed up and lost (Gal_3:28), and the social position held in the family and in the church where the wife is dependent on the man, is represented by him, and put under his care. Nevertheless, it must be remembered that this power and dignity of the husband is founded on the position he holds toward Christ as his Head, and so the dependence of the wife on him appears as a mediated dependence on Christ.—And the head of Christ is God.—Compare the remarks on 1Co_3:23; 1Co_8:6. Although the economic relation is primarily meant, wherein Christ even in His exaltation is dependent on God (1Co_15:28; Col_1:15; Eph_3:9); yet this dependence presupposes a sort of dependence also in the immanent relations of the Trinity, which, however, is perfectly consistent with essential equality of being.—[Here, then, we have a view of the unity of the heavenly kingdom in its gradual subordination to the Supreme Authority—God—Christ—Man—Woman. The dependence and submission is one of love yielding to the divinely appointed guardianship and control; the authority is that of love exercised in wisdom, and directed towards the good of the lowest and the glory of the highest. These are the conditions of the divine order in which the relations sustained between the parties are typical of each other. And on this fact is the argument of the Apostle founded. As God is the head of Christ, and as Christ is the head of the Church, so is the man the head of the woman. For a fuller development of this analogy see Eph_5:23-33. Let it be here understood that the subordination thus expressed involves no degradation. As the Church is not dishonored by being subject to Christ, so neither is woman dishonored by being subject to man].

1Co_11:4. From the doctrine established in 1Co_11:3, he first draws an inference for the man in the matter of his apparel while at Church.—Every man praying or prophesying,—i. e., speaking in public. And by the former is meant, not exactly the speaking with tongues which certainly occurred while in prayer, but the simple offering of supplication in general; by the latter, such a discourse as set forth the mysteries of the divine counsels or of the human life, under a divine inspiration. (Comp. 1Co_13:2; 1Co_14:24 ff.). These were the two main parts of primitive Christian worship. In the first the speaker is the organ of the congregation presenting itself before God in thanksgiving, petition, and intercession; in the second, the organ of the Divine Spirit communicating His lessons to the Church.—Having his head covered.—κατὰ κεφαλῆς ἔχων, here τι is understood—lit. ‘having aught upon his head.’ According to the usage of the Greeks, men appeared in public religious service with face and head uncovered. The case was otherwise with the Romans, and from later times with the Jews. In the Old Testament period such covering was employed only as a token of deep mourning (2Sa_15:30; Jer_14:13).—dishonoreth his head.—Suitably with the context we must here understand, not man’s own head literally, but Christ who is dishonored when the man denying his independence seems to subordinate himself in this way to the dependent wife, or even allows the tokens of human dependence to be seen upon him. 8 Although in 1Co_11:5, we are to take the expression ‘her head’ literally, yet nothing can be deduced from this as to the meaning of 1Co_11:4, because there the meaning is established by ἑαυτῆς, and the explanation which follows. On the contrary, the relation to 1Co_11:3 is decisive as to its meaning here. Such was Meyer’s view in ed. 2. On the contrary, in ed. 3 he understands it as in 1Co_11:5-6; 1Co_11:14 of the natural head, on which the evidence must be seen that no human person but Christ, and through Christ God is the head of the man, and this evidence is its uncovered state. At any rate the chief stress lies upon the rebuke administered to woman’s wish to become emancipated in this particular, and that said of the man might also serve for illustrating the opposite.

1Co_11:5-6. But every woman that prayeth or prophesieth.—The propriety of women’s praying or prophesying in the Church, is here passed over without comment since he is only treating of apparel; while it is rebuked and interdicted in 1Co_14:34 ff. Hence the arbitrary assumption that prophesying here means simply chiming in with inspired song is superfluous. [“In here disapproving of the one, says Calvin, he does not approve of the other. Paul attends to one thing at a time”].—with her head unveiled.—The unveiling of the head was an abuse originating in female vanity under the pretexts of Christian freedom and of equality with man; and it was so much the more disturbing to devotion as it was contrary to custom to see women unveiled out of the house.—dishonoreth her own head.—This referred to the man, would yield a good sense even in connection with what follows, inasmuch as the woman by appearing abroad so shamelessly and exposing herself to the gaze of other men might bring a blot upon her husband. But the use of the reflexive pronoun ἑαυτῆς shows clearly that it means the natural head; and this accords with what he says further, inasmuch as a shorn head was with women disgraceful—a symbol of female dishonor—a token of shamelessness,—and, indeed, was made the punishment of an adulteress—at least among the Germans (see Tac., Germ. 19; also see Wetstein in hoc loco), and, indeed, also among the Jews, Num_5:18. It was also a token of sorrow. Deu_21:12. [Stanley again finds in the word ‘head’ a double allusion both to her own head and her husband’s as represented by it. See Smith’s Classical Dictionary, Coma and Vestalis],—for that is one and the same thing;—the neuter is here used because it treats not of personal, but generic identity.—with her being shaven.—That is, she assumes the characteristic mark of a disreputable woman.—This identity he goes on to explain.—Let her be shorn.—This is not said permissively, but it expresses a command setting forth the legitimate consequence of the unsuitableness of her being unveiled, q. d., ‘if she will do the one thing, let her also do the other.’ If she will be so shameless as to appear with her head bare, let her act consistently, and give such a token of her shamelessness as will be seen in stripping her head entirely of its hair.—He then argues.—But if it is a shame for a woman to be shorn or shaven.—ξυρᾶσθαι, to be shaved—a stronger expression than κείρασθαι, , to be cropped short. αἰσχρόν, shameful, can hardly be taken here to denote the æsthetic view of the matter as if the meaning were ‘if it, displease her,’ so that we should have here but a sarcastic thrust at woman’s vanity, as Calvin thinks [who says that ‘the conjecture has some appearance of probability that women who had beautiful hair, were accustomed to uncover their heads for the purpose of displaying their beauty, and that Paul here hints to them that so far from appearing the more beautiful by taking off their veils, they looked as badly as if they were all shaven and shorn.’] The Apostle is rather looking at the subject from a moral point of view throughout.

1Co_11:7-10. He here resumes the argument for the woman’s veiling her head, presented in 1Co_11:3. Only he drops the relation to Christ, and presents that of the man to the woman, illustrating his point antithetically.—For a man indeed ought not to veil his head.—The expression οὐκ ὀφείλει means more than ‘he is not obliged,’ it denotes ‘he should not,’ ‘it is unbecoming for him.’ The reason of this is, that—he is the image and glory of God.—By this he indicates the godlike rule and lordly majesty (comp. Gen_1:26) which the position of the man as the head of the wife involves, or which is in a peculiar manner exhibited in it. By the expression ‘the glory of God’ he means that man carries in himself a likeness to the greatness and majesty of God in so far as he rules in his own sphere with Godlike power and freedom. [“He is created in the image of God, and therefore is the reflex of the divine glory, ‘being crowned with glory and honor,’ and having, therefore, dominion over the works of God. He, therefore, ought to have nothing on a head which represents so Divine a majesty, nothing on a countenance which reflects so Divine a glory.” Stanley].—Such is obviously the point brought out: not that he is set to show forth God’s glory, a thing which does not appertain to man exclusively; not that He is the glory of God in so far that the woman has to veil herself before him, just as the seraphim do before the majesty of Jehovah; nor is δόξα=דְסוּת for then Paul would have used the term ὁμοίωσις; nor least of all is it to be understood as Fritzsche does on Rom_3:23. Ornamentum Dei quippe quo fingendo Deus, quantum posset, manifestaverit.—But the woman is the glory of man.—This she is in so far as she could be fashioned entirely out of his rib—an evidence quanti vir sit [!] Now, the wife is the glory of the man inasmuch as in her, in her management as a housewife, the exalted position of the man is made manifest; or inasmuch as she develops an independent activity only in subordination to him, and by virtue of his plenary power, or only in connection with him attains to her proper dignity and worth. [“She always assumes his station; becomes a queen, if he is a king; and manifests to others the wealth and honor which belong to her husband.” Hodge.] Paul does not add the word “image,” since it would be unsuitable on account of the diversity of sex; others say because it would otherwise appear as if the Divine image in her were ignored. But Paul is not speaking here in a religious or ethical sense.—The higher position of the man and the dependence of the woman are still further proved from the history of their creation, (their genetic relation. Meyer.).—For man is not from woman, but woman from man.—[Here the emphasis rests on ‘is’ which is equivalent to ‘takes his being.’ The reference is to Gen_2:23.—ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὔτη.].—But this derivation rests again upon the fact that the object of the creation of the woman is in the man—not the reverse. In other words, the dependence of existence rests on the dependence of destination.—For neither was man created on account of the woman, but woman on account of the man.—That the “for” in this clause is to be taken as parallel with the previous one is improbable, because unnecessary. [Alford however disputes the subordination of the latter ‘for’ to the former, and makes the two parallel; but without reason. Certainly the view given above, which is Meyer’s and Stanley’s also, is in better accord with the Greek, καῖ γάρ, q. d., ‘and that for this reason, for,’ etc.].—From this relation of woman to man thus proven, he now draws his inferences in regard to her true mode of apparel.—For this cause ought the woman to have power upon her head.—[“There is scarcely a passage in the New Testament which has so much taxed the learning and ingenuity of commentators as this.” Hodge. “In the difficulty of its several portions it stands alone in the New Testament, unless, perhaps, we except Rev_13:18; or Gal_3:20. Each part has its own particular obscurity.” Stanley]. In the first place, the term “power” (ἔξουσία) is a very remarkable one. Interpreted by the context, this can only mean the veiling of the head, standing by metonymy for that, which was the token of power or authority. So Neander, who adds: “The wife should have upon her head a symbol of the power which the man has over her, i. e., the veil.”9 The word itself, however, nowhere else occurs in this sense. As somewhat analogous to it, we have the word βασιλεία, which literally means kingdom, used evidently for diadem in Diod. Sic. I. 47 (ἔχουσιν τρεῖς βασιλείας ἐπὶ της κεφαλῆς: ‘they have three kingdoms on the head,’ meaning ‘three crowns’). A number of conjectural readings, and also varied attempts at explanation,—some strange, some arbitrary, may here be passed over. For an account of them, see Meyer, Osiander [and Stanley, whose note on this word is quite elaborate].—As an additional reason why the women should have the symbol of power on their heads, the Apostle subjoins.—on account of the angels.—Here, too, there has been a great elaboration of opinions, partly in the way of conjectural readings, and partly in attempts at explanation. The former deserve no mention [as the present reading is supported by all good authorities; although Neander can hardly help the persuasion that it was a gloss introduced anterior to all the existing manuscripts, and so perpetuated]. As far as the latter are concerned, owing to a disinclination to assume that supernatural existences were meant, it has been thought that the “angels” here spoken of were of a human kind—whether it be officers of the church,10 which can hardly be the case, from the lack of all qualifying terms (comp. Rev_1:20 : “unto the angel of the church,” etc.; Mal_2:7 : “The priest—is the messenger (ἄγγελος) of the Lord of Hosts”); or prophets, of which the same remark holds good; or messengers from other churches, which by no means follows from Jam_2:25, where Rahab is spoken of as ‘receiving the messengers:’ or whether it be unconverted husbands, or others not Christians, who might come into the congregations to make report. If, however, supernatural beings are understood to be meant, then the question arises whether these are good or bad spirits. If we suppose the latter, then the reference here would be to the danger of temptation through such evil spirits, either through the women’s being betrayed into unhallowed thoughts, or through their tempting men to indulge the same by showing themselves unveiled. But from the lack of any definite limitation of the meaning of the term, or of any hint of the kind in the context, we can hardly suppose this class of spirits to be intended. He must mean therefore the good and holy angels. Yet the phrase is not to be construed as expressing an oath which would be contrary to the usage of the language. Nor yet does it mean that women should veil their faces in presence of men, who are here declared to be the image and glory of God, because angels do this in the Divine presence (Isaiah 6). Nor yet does the phrase denote the purpose not to give offence to their guardian angels by an indecorous appearance; for then would he have added the pronoun ‘their’ to imply this. The most probable opinion is, that he means angels in general, who are regarded as being invisibly present with Christ in the assemblies of the church, and whose displeasure would be awakened by the violation of decency. The first trace of such an idea, which appears also to have been advocated by the early fathers, is to be found in Psa_138:1. “Also before the angels will I sing praise to Thee.” Traces of the same belief may be found also among the Jews of a later period. (Comp. Grotius on this text). Reverentia geniorum, qui formationis hominum testes et spectatores fuerunt. The origin of the idea that angels were present at the creation of men, may be proved to have come from the rabbinical interpretations of Gen_1:26. [The view just given Hodge declares to be “the common and only satisfactory interpretation of the passage which answers all the demands of the context].” And Alford expresses his belief in it, and adds that the reason of Paul’s thus speaking of the angels was, that he “had before his mind the order of the universal church, and prefers, when speaking of the assemblies of Christians, to adduce those beings who, as not entering into the gradation which he has here described, are conceived [of] as spectators of the whole, delighted with the decency and order of the servants of God.” Such also is Calvin’s view, who says that “this was added by way of amplifying, q. d. ‘If women uncover their heads, not only Christ, but all the angels, too, will be witnesses of the outrage.’ And this interpretation suits with the Apostle’s design, as he is here treating of different ranks.” Stanley’s note, which is full of interesting information, is too long to be quoted here, and the curious reader can only be referred to it.

1Co_11:11-12. All proud depreciation of women on the part of men, as well as all disposition to retire on the part of women, Paul now opposes by qualifying his previous expressions and bringing to view the mutual connections of the sexes in the sphere of Christian life. And these he then refers back to their relations grounded in nature.—Nevertheless neither is woman without man, nor man without woman in the Lord.—To explain the word “Lord” of God, as if the phrase “in the Lord” meant on account of ‘God’s will and ordinance,’ would be contrary to Paul’s use of language, and is by no means required by the relation of the two verses [11, 12], by which the harmony of the kingdom of grace and the kingdom of nature is indicated, or that the order of life obligatory in the sphere of redemption is grounded on that which preceded it in the sphere of creation according to the Divinely ordained development of things therein.—But the question still arises whether the expression “in the Lord” is to be taken as a predicate with ‘is’ understood, as if he meant to say that the one is not without the other in communion with the Lord; or as an adverbial expression qualifying the two clauses so as to imply that in the sphere of Christ both are inseparable. The sense is essentially the same in both constructions, and both are logically admissible. But the former better expresses Paul’s thought. He means that while the woman ought in the public assembly to show herself as one subordinated to the man in a dependence which is indicated both in her origin and in her destiny, nevertheless Christianity requires no separation of the sexes. Neither party stands for itself alone. Both belong essentially together, and point to one another. And even in relation to the Christian life there is a mutual dependence, so that the one serves to supplement the other. As Burger says: “In their relation to Christ, in that communion where both alike have the ground and aim of their spiritual life, the distinction of the sexes is resolved into a mutual dependence of love.”—In what follows, Paul points to the fact that this relation in Christ corresponds to the natural relation existing between the sexes, and is demanded by the essential harmony which prevails between the kingdom of nature and the kingdom of grace. “For were this not so, then would Christianity be opposed to the natural order of things.” Meyer.—In contrast with what is said in 1Co_11:8, and here re-stated, that—the woman is from the man—he says—so also is the man through the woman—As the former declaration refers to the origin of the woman, so does the latter refer to the progressive reproduction of the race, which even in the case of the man is effected through the woman.—And lastly, he sets this natural relation under a religious point of view.—but all things of God—i. e., God is the first principle of all things, of the existence of woman from the man, and of man through the woman. But the logical relation of the two verses does not require that we refer this to what was said in 1Co_11:11 by the expression “in the Lord.” From this brief digression he returns to his immediate subject.

1Co_11:13-15. He here appeals once more to their natural sense of propriety.—Judge in yourselves.—i. e., without reference to any external authorities by which their judgment might be biased. We are not to suppose that Paul is here accommodating himself to the fondness for philosophic proof prevalent among the Greeks, as Rückert imagines. He intends only to bring the matter closer home to their own consciousness, both softening and sharpening his reproof at the same time. [“The Apostle often recognizes the intuitive judgments of the mind as authoritative, Rom_1:32; Rom_3:8. The constitution of our nature being derived from God, the laws which He has impressed upon it, are as much a revelation from Him, as any other possible communications of His will. And to deny this, is to deny the possibility of all knowledge,” Hodge].—Is it comely that a woman pray unto God uncovered?—By praying unto God, he does not mean silent participation in public worship, but as in 1Co_11:5, taking the lead in audible prayer.—If the women, while they were thus putting themselves upon an equality with men, deemed themselves at liberty on this account to appear like the men unveiled, it is so much the more remarkable, that Paul should refer them simply to the uncomeliness of their behavior while holding public intercourse with God, whose ordinance they were violating in so doing. Hence he here says nothing about prophesying.—That the sense of propriety required a woman to be veiled, is shown from the spontaneous teachings of nature.—Doth not nature itself teach you that if a man have long hair, it is a shame unto him, but that if a woman have long hair it is a glory to her?—The οὐδέ had best be translated not even, which imparts to the whole question a greater emphasis. In regard to “nature,” the question arises whether the word is to be taken in the objective sense, as denoting the order and laws of nature, or in the subjective sense, as denoting the instinctive feelings and sentiments, the native sense of propriety existing in every individual, and which may have been more or less affected by custom and habit. The latter interpretation cannot be altogether established from the meaning of the word. But the former yields good sense, as we understand by it here to denote the natural constitution of the sexes, and the richer growth of hair in the woman. In observing these constitutional tendencies, a significant hint is derived as to what is befitting in the premises. Accordingly, in contrast with the practices of a cruder heathenism of the earlier time, when long hair prevailed, there has grown up among the most civilized nations, that good taste which declares itself in favor of short hair for men and long hair for women. Among men, the wearing of long hair is now reprobated as a mark of effeminacy and dishonoring to them, inasmuch as it prevents the free exposure of the countenance. [The Nazarites, as a distinction, allowed their hair to grow]. The main stress of the Apostle’s instruction, however, bears upon the duty of woman, and he assigns as one reason for her wearing her hair long, that—her hair is given to her instead of a covering.—From this it follows that the artificial veiling which he has spoken of above, is also an honor to the woman, while going unveiled disgraces her, since nature itself seems to have insisted upon the veiling of her head. [Chardin writes respecting the ladies of Persia: “The head-dress of the women is simple: their hair is drawn behind the head, and divided into several tresses: the beauty of this head-dress consists in the thickness and length of these tresses, which should fall even down to the heels, in default of which, they lengthen them with tresses of silk. The ends of these tresses they decorate with pearls and jewels, or ornaments of gold or silver.”(Barnes). This method of wearing the hair, is common among all Eastern nations, and it shows how woman’s hair was regarded as “a covering.” But the Apostle, it will be observed, makes no allusion to the customs of nations in the matter, nor is even the mention of them relevant. This, it will be important to observe, since many are inclined to construe his instructions as applicable only to those early times, being fashioned in accordance with customs then prevalent. So far is this, however, from being the case, that he appeals for support, solely to the Divine ordinances in nature, and therefore imparts a lesson which is applicable alike for all times].

1Co_11:16. He concludes by asserting his own custom and the custom of other Churches, as an answer to those contentious people who might refuse to concede the validity of his arguments.—But if any man seem to be contentious.—δοκεῖ does not mean incline, for this idea is expressed by τινι δοκεῖ. It may be explained as denoting either ‘thinks he is at liberty to be,’ or as a delicate turn after the fashion of the Latin videtur: hence essentially the same as ἐστίν. In the apodosis the expression is elliptical, and we must supply some such phrase as ‘let him understand that,’—we,—that is, himself and his fellow-Apostles, and those of like sentiment.—have no such custom.—It is questionable whether he means here the custom of women’s appearing unveiled, just animadverted upon, or the contentiousness he is anticipating. The latter interpretation suits with the use of the word “we,” which otherwise would suggest the thought of some Jewish custom had in mind, a thing that does not suit here; and also of the Churches of God, he could very properly say that contentious disputing was not allowed among them, and was not their custom. [Such is the view given by Chrysostom, Calvin, Meyer, de Wette, and many of the best modern commentators. But in regard to it Alford well says: “Surely it would be very unlikely that after so long a treatment of a particular subject, the Apostle should wind up all by merely censuring a fault common to their behavior on this and on all the other matters of dispute. Such a rendering seems to me almost to stultify the conclusion. But for the weighty names on the other side, it would seem hardly to admit of a question, that the custom which he here disavows, was the practice of women praying uncovered. He thus cuts off all further disputation on the matter, by appealing to universal Christian usage.” With this view agree Grot., Billroth, Olsh., Hodge, and others]. The allusion to the Churches of God carries great emphasis, as decisive of the point in question, and shutting up all strife. It might be said that here was a genuine Catholic element set in opposition to a self-opinionated particularism.

DOCTRINAL AND ETHICAL

1. The unity amid diversity in the Divine economy. The Sovereign of the heavenly kingdom is the Son who is one with the Father, and yet has God for His Head. Yea, as the One who is of the Father, and derives all things from the Father, so as to be able to say, “All Thine are mine,” is He dependent on the Father, and distinguishable from Him both in His unity and in His equality.—The same law reappears in the human sphere. Here man is the chief power, and woman is dependent on him. There is the same humanity in both, and the same Divine life in both. But as the woman originally derived her life from the man, and so is subordinate to him in all the relations of life, being created for him and designed to be his helper; so likewise in the spiritual sphere, in the domain of God’s Church is woman subordinate to man. Here, too, is it the life of the man through which the Lord primarily acts. Men are the bearers of the Divine message; they proclaim the Divine truth, and by virtue of it beget a spiritual life in others; and they are the shepherds who foster the life thus begotten in its onward development. And as in his doings and management the majesty of God is reflected, so is the glory of man reflected in woman, and in her activities in so far as she acts by the authority and power of the man moulding, informing and training the life received from him, and ruling in the household set up by him, to order, counsel and educate within her own sphere. This is a genuine womanliness, which manifests itself in the constant consciousness of such a dependence which every where follows the man, which regards his mind and will as the ground and rule of her action, which is never obtrusive, arrogates no functions belonging to the man, and always wears the appearance of modesty and decorum whatever may be the prevailing fashion of the times.

But as in the natural sphere, man with all his freedom and independence, is in turn conditioned upon the woman, deriving his existence through her; and as the man with all his freedom cannot isolate himself from the woman, but is obliged to find in her the complement of his whole being and existence, so is it likewise in the sphere of his Christian life. As the woman ordinarily imparts a salutary and refining influence to man’s moral and social life, tempering his strength with her mildness, and adding her plastic power to his, in the whole business of education; so is it likewise in the spiritual life. As an evidence of what she is and can do here, we can point to the lives of many distinguished men in the kingdom of God, who have owed their greatness to wise and pious mothers. If on the one hand woman, in fellowship with man, obtains through his influence energy and boldness, power and independence, freedom and breadth of character, by means of which she is raised above her natural state without injury to her feminine qualities, and is brought to share in his being without altering, but rather ennobling her womanliness; so on the other hand, through the influence of woman, the angularity and sharpness, the harshness and strength of the masculine nature become softened, and acquire a gentleness and grace, which without injuring his true manliness, adorns and ennobles his whole life. And both these effects are seen in their purest and highest forms within the sphere of Christianity. And in this sphere alone is man able to assert and realize in a truly moral way his proper position and influence, for here he has Christ as his Head. By this means, also, are the relations of the divine and the human spheres properly mediated. In a certain sense, Christ, the Son of God, the First-born of all creatures, in and through whom all things were made, the original image of God after which man was fashioned, the primeval glory of God of which human glory is but a ray, must be considered as the Head of the man, in all the spheres of earthly life, from the beginning to the end; and all true manliness, with its elevating influence upon the character of woman, must be referred back to Him:—just as in like manner the receptivity and formative activity of the woman, and the identity of the two-fold life in marriage, is grounded upon the divine act that made them partakers of one common nature. And both these are truly realized in their mutual influences in Christianity in that sphere of redemption which has been wrought out and perfected by the incarnate Son of God. Here the man depends on Christ by faith, and derives from His fulness power, wisdom and love, which enable him to prove a true support for the woman who has been redeemed by the same Christ, is united with him in faith, and is taken into personal communion with him, imparting to her what he has received from Christ, and in the love of Christ, who gave Himself for them, devotes his strength and all his qualities, and so leads her on under his influence that she is daily strengthened through the divine grace derived through him, and so becomes, in turn for him, just what she, according to her own way and destiny, can be, and ought to be by virtue of this same divine life—a true Christian wife, a veritable help—meet for him in God.

[2. Dress is not only an article of comfort and convenience, but also, in its original design and use, is a symbol: 1, Of our fallen state—betokening sin and shame. 2, Of sex—distinguishing between man and woman. 3, Of rank and station—designating by its specific differences the positions which persons hold in life. 4, Of character and sentiment—expressing in its style thepeculiarities, good or bad, of the wearer. In consequence of this, its symbolic character, it becomes every Christian to be particular as to the manner of his dress, and see to it that it properly expresses the position which he occupies in society, and in the Church of God, and that it indicates those qualities of character which it becomes him always to cherish and manifest. This rule applies alike to both sexes, and ought to be fully considered by Christians at this day, when the propensity is so strong for complying with the fashions of a world, which, in forgetting God, is too apt also to ignore and violate the just relations held by men and women in society. Above all things ought “women professing godliness to adorn themselves in modest apparel, with shame-facedness and sobriety,” resisting firmly every fashion that may prove either a dishonor to themselves or a temptation to man].

[3. Nature and Christianity. Both originating in the same God, appear in perfect harmony. The laws of nature confirm the dictates of Christianity, and Christianity accepts, authenticates and sanctifies the teachings of nature. In this mutual support we find one evidence of the truth of revelation].

[4. The New Testament confirms the truth of the Old Testament, even in those particulars which it has been too much the fashion to discredit as a mere myth or allegory. In referring for proof to the facts of the history of the creation, Paul here establishes the credibility of the Mosaic narrative in all its literalness. It is impossible, therefore, for any Christian who believes in the inspiration of the Apostles, to doubt the divine authority of the Pentateuch, or to confine the inspiration of the ancient writers to their doctrinal and preceptive statements].

[5. The authority of the Apostles is the end of controversy. To argue against what they have established is, therefore, to show a contentious and rebellious spirit, that, instead of being reasoned with, had best be let alone].

HOMILETICAL AND PRACTICAL

Starke:

1Co_11:2. As a father toward his child, so does a faithful minister toward his Church use all means—praise and censure—for urging his hearers to goodness and piety (1Co_4:14; 1Th_2:11 ff.).—As faithful ministers remember their people, to pray for, love and serve them, so should the people remember their ministers, to pray for, assist and give heed to their lessons.

1Co_11:3. For a happy marriage, it is essential, 1, that the husband acknowledge Christ as his head, and rule in his spirit; 2, that he prove the head of the wife in fact, yet not in such a way as to destroy her courage and confidence; 3, that the wife acknowledge her husband as her head—not undertaking to act as master.

1Co_11:4. In public worship, as also everywhere else, Christians ought to preserve decorum according to established usages (Exo_19:10-11).—Spener: It is incumbent on Christians in all their religious services to indicate by their appearance and demeanor a reverence for the presence of God—man and woman conducting themselves according to the divine intent in their creation.—Hedinger: As God and nature have distinguished offices and sexes, so have they also appointed distinctions in apparel and demeanor, which should be observed according to public custom, and so as to avoid offence (Deu_22:5).

1Co_11:6. None should allow themselves to be forced to do that which is good. Willing obedience is what pleases God.

1Co_11:8. Behold the wisdom of God in fitting man and woman to the position designed for them severally in marriage.

1Co_11:9. It is a perversion of God’s ordinance, when a woman usurps authority over her husband, or when a man, from fond affection, becomes the slave of his wife.—Hed.: As the lord of the household, man must keep his place, and he commits a great mistake when from any side considerations he forms a marriage contract that requires him to yield his position. Yet “dwell with your wives according to knowledge” (1Pe_3:7), and tenderness as “fellow heirs of the grace of life,” on whom God has enjoined obedience as a praiseworthy duty—which has, however, since the fall proved a cross to the weak and a vexation to the unregenerate.

1Co_11:10. A dress designed for the ball-room is un-suited to the house of God, where it becometh women to assume a modest attire, if not for the sake of man, yet at least for the sake of the angels present there, and for the sake of God, who has promised there to come and bless His people (Exo_20:24).

1Co_11:11. Man and woman have an equal right to the kingdom of God; they have been redeemed at an equal cost, and may obtain like blessedness; therefore let not man plume himself on his supremacy, nor woman feel disgraced on account of her subjection.

1Co_11:12. Christ Himself was born of woman; hence men should honor and love their wives, and wives not begrudge their husbands their lordship. All things are of God—man and woman and the ordinances regulating their relations; hence, to Him belongs the honor due, in all humility and obedience. What is comely should be cultivated, because well pleasing to God no less than to man (Php_4:8).

1Co_11:15. Long hair is an honor to a woman; but she should not proudly parade it; rather it should be to her a sign of subjection, and serve for a covering.

1Co_11:16. True church members will never compel others to adopt their own opinions, however well grounded, nor wrangle about them; but will quietly let wranglers pass and leave them to their own responsibility.

Berlenb. Bible:

1Co_11:2. He who will maintain the spirit of Christianity in its integrity, will show it even in little things.

1Co_11:3. All true order has its foundations above.—The distinctions which God has made between the sexes cannot be arbitrarily overridden.—Man must conduct himself according to the type set by Christ. If he prides himself on his authority, and is not at the same time obedient to his Lord, nor abides in His Spirit, he is guilty of flagrant folly. His example encourages the wife to be disobedient too. As Christ is submissive to God, and is intimately united to Him, so must man be related to Christ. He must be as a Christian, and act consistently with his profession.—Vv. 7–9. These first principles sound like old tales; but let us keep them fresh by constant application. The order of nature must be held close with the order of creation and Providence, and with the history of Moses.

1Co_11:10. Christianity consists in a life of subjection; but it is by this means that Satan is overcome.—Vv. 11, 12. Man and wife are united as head and body—the one cannot exist without the other; therefore, each should consent to unite with the other in one understanding, purpose and head. In the kingdom of grace there must be no infraction upon the kingdom of nature. They concur, and have their lesson from the Lord, and their blessing through “the seed of the woman.”—The man, however, cannot abide in the Lord unless he be condescending to his wife. It is a valuable exercise in Christianity to be referring all matters, even the least, to the Lord, whence all things come. God is the source of all things, and if we do not go back to the origin of things as revealed we shall not discover their true law and order.

1Co_11:13. God has given woman certain signatures, which shall indicate to her how she is to conduct herself outwardly. Prayer begets reverence and docility.—Vv. 14, 15. Nature must not be abandoned in common life, much less in holy services.

Rieger:

1Co_11:2 ff. There is something very delicate about our good standing in the kingdom of God, far more than about the most refined court-fashion in the world. If we hesitate to offend against the latter in the slightest particular of dress or deportment, how much more should we hesitate in the case of the former.—The man finds his Head in Christ, from whom he derives grace and gifts not only for himself, but also for his house; but woman is to find her head in man, even aside from the marriage relation, because in the constitution and management of the Church ail depends on men. And this should not appear hard, since in the work of redemption there exists just such a mutual relation between Christ and God. He derives everything from the fulness of the Father, and refers back to Him what He, as the Mediator, brings to us.

Heubner:

1Co_11:3. Every regulation should be so referred back to our religious instincts and to fundamental principles, as to be made the standard of decorum for every age.

1Co_11:7. Man is the Lord of the house—the image and representative of God—the one from whom the majesty of God should be reflected. The wife represents at home the absent man, and should exhibit his image in herself; she has authority only from him [even as she bears his name]. Hence both should so carry themselves in deportment and attire, that the supremacy of the man and the subordination of the woman shall be recognized.

1Co_11:9. It is a sad perversion of God’s ordinance, when women regard men simply as the means of their convenience, honor, or comfort.—A wife who fails to further the just interests of her husband, contravenes the appointment of God.—Christianity is innocent of that silly worship of ladies which has often been observed in Christian nations. Yet woman is not on this account to be regarded as the mere instrument of the man.

1Co_11:11. Christianity balances the inequality through the equality, secured in Christ, in whom both ought to be regarded as one. Before God all stand on one footing.

1Co_11:13. Our moral sentiments often decide a question more correctly than the understanding. Most of all, in our devotions should modesty rule and protect the heart. Can the bold, the shameless, the restless pray?

W. F. Besser:

1Co_11:11. The Greeks excluded woman from certain solemnities of their idol-worship; on the contrary, in Christianity married couples walk together to the house of God, sit side by side at the table of the Lord, unite at the morning and evening blessing, and are together in all the observances where life in the Lord is fostered. In Thee, O Lord! the man is not without the woman, and woman is not without the man; but in order that both may remain in Thee, keep Thou them steadfast in obedience to Thy will, that the woman may serve Thee in subjection to the man, and the man may be the head of the house in Thee!

1Co_11:16. A praiseworthy ordinance which has in it a sound Christian sense, should not be mutilated, deranged, and perverted, through mere love of change or selfish cunning, if for no other reason than this, that unedifying and useless strife is thereby evoked, in which each one deems his own was the best.

[Wordsworth:—4–15. St. Paul here teaches the Christian women, who more than any women in the world, needed such instruction, that by obtrusive boldness and wanton effrontery, and by presumptuous shamelessness and flaunting immodesty in public, in the House of God, they gained nothing, but forfeited that dignity, power, and grace, which God had given to women, especially under the Gospel.—Thus the Divine Apostle has left a lesson to women in every age, a lesson which in the present age deserves special attention, when the attire of some among them seems to expose them to that reproof which was spoken through him by the Holy Spirit to the women of Corinth.—Let them learn from him, that the true power of woman is in gentle submission; her most attractive grace and genuine beauty are in modest retirement and delicate reserve; her best ornament, “that of a meek and quiet spirit, which, in the sight of God, is of great price” (1Pe_3:4)].

Footnotes:

[1]1Co_11:2.—In many good MSS, etc., ἀδελφοί is found after ὑμᾶς, but it is doubtful; it is not in A. B, C. [Sinait., 4 cursives, the Copt., Sahid., Athan. (Romaned.), Arm., Athan.,Cyr., Bas., Chrys.]. Its insertion would have been very natural. If this verse were the beginning of a new section, transcribers and commentators would have expected the word, and if it had been in the original, it would not have been easily omitted. It is found in D. E. F. G. K. L., et al., the Ital., Vulg., Goth., Syr. (which, with some others, adds μου), Athan., Theodt., Damasc, Ambrst., Rel. Lachm., Alford, Stanley and Wordsw. cancel it, while Bloomf. And Tisch. (after cancelling it in his 3d edit.) insert it.—C. P. W.].

[2]1Co_11:3.—The article τοῦ before Χριστοῦ is not very certain. [Lachm., Tisch, and Alford admit it on the authority of A. B. D. Sin. and some Fathers. Bloomfield suggests that in these MSS, “the word, written abbreviatim, may have arisen from the preceding δὲ.” It may, however, have been removed to match the absence of the article before γυναικὸς.—C. P. W.].

[3]1Co_11:5.—Lachm. has adopted αὐτῆς on very considerable authority [A. C. D. (1st cor.) F. G, L. Sinait., and about a dozen cursives, with Chrys., Theodt., et al.]. This form might have arisen from an attempt to make it conform to the αὐτοῦ of 1Co_11:4. [Bloomfield thinks the true word may have been αὑτῆς, winch in Hellenistic Greek was often equivalent to εαυτῆς (Fritzsche). Tischendorf, in his early edit., had αυτῆς, but in his 3rd, and later, he has ἑαυτῆς. The latter word would have been needful, if the Apostle had wished to prevent his readers from confounding the κεφαλὴν with ὁ ἀνήρ, as they would have been likely to do after what he had said in 1Co_11:3.—C. P. W.].

[4]1Co_11:7.—The Rec. omits ἡ before γυνή, but the authority for the article is very strong. It was removed so that tho phrase might conform with similar preceding and following phrases. [A. B. D.(lst cor.) F. G. Sinait. (3d cor.) 73,118, Dial., Isador., Theodt. insert it. So Lachm., Tisch., Alford, Meyer and Stanley. Bloomfield receives it, but expresses it in small print. It seems required in the same sense as in 1Co_11:10, where it is certainly genuine.—C. P. W.].

[5]1Co_11:11.—The Rec. has an inverted order for these words, but it is not well sustained. Meyer thinks that it was more natural to mention the man first, and that this occasioned the change. [Lachm,, Tisch., Bloomfield and Alford, with A. B. C. D. (1James , 3 d cor.) E. F. G. H. and Sinait., with several cursives, versions and Fathers, have γυνὴ χωρίς ἀνδρὸς οὔτε ἀνὴρ. χωρὶς γυναὶκος.—C. P. W.].

[6]1Co_11:14.—The Rec. has ἤ οὐδὲ αὐτή φύσις, but in opposition to decisive authorities. The ἤ was an addition to determine the connection with 1Co_11:13. [It is wanting in A. B. C. D. (1st cor.) F. G. H. Sinait., et al. Ital., Vnlg.. Copt., Syr., Arm., Tert., Ambr., Ambrst., and has been suspected to be an attempt to point the interrogation. F. G. Arm., Tert., have ἡφύσις without the αὐτή, but against better authorities; but many of the best MSS put αὐτή after φύσις.—C. P. W.].

[7]1Co_11:15. Lachmann, with the Rec., adds αὐτῆ after δέδοταλ, on some good but not sufficient manuscripts. It is easy to see how it may have been added. [A. B. Sinait., et al., have δέδοται αὐτῇ; C. H., with some cursives, the Vulg. and Syr. versions, and Damasc. and Ambr. have αὐτῆ δέδοται and D. E. F. G. K. L., and many others, with Chrys., Theodt., Œcum. and Tert. entirely omit αὐτῇ.—C. P. W.].

[8][Stanley says that both the literal and the metaphorical sense of the term head are here included. The man dishonors his head by an unseemly effeminate practice, and thereby Christ, who is his spiritual head. Here the head, as being the symbol of Christ, is treated with the same religious reverence as is the body in 1Co_6:19, as being the temple of the Spirit! Hodge, on the contrary, prefers to take the word ‘head’ in its literal sense. “1. Because in the immediately preceding clause the word is used literally. 2. Because in 1Co_11:5 the woman who goes unveiled is said to dishonor her own head, i. e., as what follows shows herself and not her husband. 3. It is more obviously true that a man who acts inconsistently with his station disgraces himself, than that he disgraces him who placed him in that station.” The force of the last argument Stanley does not allow, as will be seen above. Stanley’s view seems, all things considered, to merit the preference].

[9][Wordsworth says, rather “an emblem of authority which she derives through man from God; and by throwing off her covering she throws away her ἐξουσιάν, or the mark of her own authority, which consists in the essential derivation of her being through man from God. She forfeits her own claim to reverence by breaking that link of connection which binds her through man even to the throne of God.” But in opposition to this statement we need but cite a quotation made by Barnes from Chardin. Speaking of the head-covering used by the ladies of Persia, this author says, ‘ ‘only married women wear it; and it is the mark by which it is known that they are under subjection”].

[10][In support of this opinion, see some interesting statements in Thomson’s “ The Land and the Book,” Vol. 1, pp. 34–37].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

11:2 the teachings I passed on to you: This language generally refers to an authoritative tradition of Christian teaching being passed down orally (see also 11:23; 15:1-3; 2 Thes 2:15).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 11:2. Ἐπαινῶ, I praise) [This verse is the proper commencement of the chapter.—Not. Crit.] Nowhere else does Paul so directly praise any of those, to whom he writes. But here he resolves to write about anything, which does not properly fall under his παραγγελίαν, admonition, to them, 1Co 11:17; in which, however, if they will follow the reasons, which he has set before them, and comply with the custom of the saints, 1Co 11:16, which he finally lays down as somewhat stringent, he assures the Corinthians, that they will be worthy of praise, and declares, that they will incur neither Peter’s indignation, nor his.—πάντα) κατὰ πάντα.—μου, me) construed with you remember, or with all things, 1Co 16:14.—παρέδωκα—παραδόσεις, I delivered—traditions [ordinances]) This is applied to doctrines, whether imparted to them by word of mouth, or by letters, whether they relate to mysteries, or ceremonies, 1Co 11:23; 1Co 15:3; 2Th 2:15: they have a greater relation however to ceremonies. In 1Co 11:23, he says respecting the Lord’s Supper, that he both received and delivered; but here, he says, that he delivered, he does not say that he had received.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_11:2. Conciliatory preamble to the sharp correction which follows.

δέ] is simply the autem leading on to a new subject; hence we are not to seek any set purpose in the similarity of sound between μιμηταί and μέμνησθε.

πάντα] because you are in all respects mindful of me. Rückerts explanation: you think on everything that comes from me (1Co_16:14), is needlessly far-fetched, seeing that μέμνημαι with the accusative, very frequent in Greek writers, does not occur in the N. T., and the absolute πάντα is common enough (1Co_9:25, 1Co_10:32).

καὶ καθὼς κ.τ.λ[1750]] and because you hold fast the traditions in the way in which I delivered them to you. This is the practical result of what was stated in the foregoing clause. Παραδόσεις might refer to doctrine as well as to usages and discipline (comp Gal_1:14; Col_2:8; 2Th_2:15; 2Th_3:6; Plato, Legg. vii. p. 803 A; Polyb. xi. 8. 2); but the tenor of the following context shows that Paul means here directions of the latter sort, which he had given to the Corinthians orally (and also perhaps in his lost letter, v. 2). He had, at the foundation of the church and afterwards, made various external regulations, and rejoices that, on the whole, they had not set these aside, but were holding them fast in accordance with his directions (κατέχετε, comp 1Co_15:2; 1Th_5:21; Heb_3:6; Heb_10:23). As to the connection of ΠΑΡΈΔΩΚΑ … ΠΑΡΑΔΌΣΕΙς, see Winer, p. 210 [E. T. 281].

[1750] .τ.λ. καὶ τὰ λοιπά.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 11:2-6 . § 35. THE WOMAN’S VEIL. P. is glad to believe that the Church at Cor [1593] is loyal to his instructions (2); he interrupts his censures by a word of praise. This commendation, however, he proceeds to qualify. First, in respect of a matter whose underlying principles his readers had not grasped: he hears that some women speak in Church-meetings, and that bareheaded! For a woman to discard the veil means to cast off masculine authority, which is a fixed part of the Divine order, like man’s subordination to Christ (1Co 11:3 f.). She who so acts disgraces her own head, and only needs to go a step further to rank herself with the degraded of her sex (1Co 11:5 f.).

[1593] Corinth, Corinthian or Corinthians.

1Co 11:2 . The praise here given is so little suggested by the context, and to little accords with the tone of the Ep., esp. with what was said in the like connexion in 1Co 4:16 f., that one conjectures the Ap. to be quoting professions made in the Letter from Cor . 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’ ”. For such adoption by P. of the words of his readers, see notes on 1Co 8:1 ff. Self-esteem characterised this Church (1Co 4:8 ff., 1Co 5:2 ); the declaration was sincere, and contained a measure of truth; P. accepts it for what it is worth. δέ , introducing the new topic, marks also the connexion between 1Co 11:1-2 : “I bid you imitate me but I am glad to know (from your letter) that you do”. πάντα , acc [1594] of definition (not obj [1595] ), as in 1Co 9:25 , 1Co 10:33 ; the vb [1596] regularly governs a gen [1597] in N.T.: μέμνησθε , like memini , a pf. pres. “you have been kept in remembrance of me”. παρά - δοσις , a “givingover” (without the associations of our tradition ), applies to historical fact, teaching, or rules of practice delivered, through whatever means, to the keeping of others: for reference to fact and usage , see 1Co 11:23 ; to fact and doctrine , 1Co 15:1 ; to the three combined, as here, 2Th 2:15 ; for its currency in Jewish Schools, Mat 15:2 ff., etc. κατέχετε , as in 1Co 15:2 = κρατεῖτε , 2Th 2:15 . καθὼς κ . τ . λ . implies maintenance in form as well as substance, observance of the τύπος διδαχῆς (Rom 6:17 ).

[1594] accusative case.

[1595] grammatical object.

[1596] verb

[1597] genitive case.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co 11:2-16. THE CONDUCT AND DRESS OF WOMEN AT THE PUBLIC SERVICES OF THE CHURCH

2. [ἀδελφοί] after ὑμᾶς, rec. with DEFG Vetus Lat. Vulg. Peshito. Omit אABC.

2. ἐπαινῶ δὲ ὑμᾶς. There is no contradiction between this verse and 1Co 11:17. The ordinances which St Paul had delivered to the Corinthians had on the whole been faithfully kept; but the principles of Christian liberty and Christian brotherhood had been, in some instances, unsatisfactorily carried out. He therefore proceeds to give other ordinances on matters which required immediate attention, leaving (1Co 11:34) those of less pressing importance till he himself arrived at Corinth. But he takes care to begin in a conciliatory manner. The ordinances of the present chapter relate (1) to the conduct of women in the public assemblies, and (2) to the Lord’s Supper.

πάντα must be taken adverbially, as μέμνημαι does not take an accusative in N.T.

καθὼς παρέδωκα ὑμῖν. ‘Large principles, when taken up by ardent and enthusiastic minds, without the modifications learnt by experience, are almost sure to run into extravagances, and hence the spirit of law is by degrees reduced to rules, and guarded by customs.’—Robertson, Lect. XXI. on 1st Ep. to Corinthians. The whole lecture is extremely valuable.

παραδόσεις. This word is translated indiscriminately by traditions or ordinances in the A.V. Its original meaning is things delivered, either orally or by written communication. Tradition, it should be remembered, means properly nothing more than what is delivered or handed over, though the idea of handing down is of course not excluded in all cases. Here, however, the idea of handing down cannot, of course, find a place. St Paul is speaking of the rules he himself had given for the government of the Church. These ‘traditions,’ or rather, ‘ordinances,’ were of three kinds: (1) regulations for the government of the Church, as here and in 2Th 3:6; (2) statements concerning doctrine, as 2Th 2:15; or (3) concerning fact, as in ch. 1Co 11:23, 1Co 15:3, which are spoken of as having been ‘delivered’ by the Apostle. The doctrines of the Rabbis are spoken of as ‘traditions’ in Mat 15:2; Gal 1:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11:2-34.] Reproofs and directions regarding certain disorders which had arisen in their assemblies: viz. (1) the not veiling of their women in public prayer (vv. 2-16): (2) the abuse of the ἀγάπαι (17-34).

2-16.] The law of subjection of the woman to the man (2-12), and natural decency itself (13-16), teach that women should be veiled in public religious assemblies.

2.] δέ, implying a distinction from the spirit of the last passage, which was one of blame, and exhortation to imitate him. He praises them for the degree in which they did this already, and expresses it by the slighter word μέμνησθε.

πάντα, see above, on ch. 10:33.

And ye keep (continue to believe and practise) the traditions (apostolic maxims of faith and practice, delivered either orally or in writing, 2Th 2:15), according as (according to the words in which) I delivered (them) to you. This was their general practice: the exceptions to it, or departures at all events from the spirit of those παραδόσεις, now follow.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

VII. The Demeanour of Women in Public Worship. Chap. 11:2-16.

The apostle has just treated a series of subjects belonging to the domain of the Church’s moral life, especially in connection with Christian liberty (chaps. 6-10). He now passes to various subjects relating to public worship, beginning with that which lies nearest the domain of liberty: the external demeanour of women in public worship. Then will follow the disorders which have crept into the celebration of the Holy Supper and into the administration of spiritual gifts. Such are the three subjects Paul conjoins in the closely connected chaps. 11-14.

The ancients in general laid down a difference between the bearing of men and that of women in their appearances in public. Plutarch (Quaest. Rom. xiv.) relates that at the funeral ceremony of parents, the sons appeared with their heads covered, the daughters with their heads uncovered and their hair flowing. This author adds by way of explanation: “To mourning belongs the extraordinary,” that is to say, what is done on this occasion, is the opposite of what is done in general. What would be improper at an ordinary time becomes proper then. Plutarch also relates that among the Greeks it was customary for the women in circumstances of distress to cut off their hair, whereas the men allowed it to grow; why so? Because the custom of the latter is to cut it, and of the former to let it grow (see Heinrici, pp. 300, 301). According to several passages from ancient authors, while the long hair of the woman was regarded as her best ornament, the man who, by the care he bestowed on his hair, effaced the difference of the sexes, was despised as a voluptuary. The Greek slave had her head shaved in token of her servitude; the same was done among the Hebrews to the adulteress (Num 5:18; comp. Isa 3:17). In regard to acts of public worship there existed a remarkable difference between the Greeks and the Romans. The Greek prayed with his head uncovered, whereas the Roman veiled his head. The ancients explain these opposite usages in various ways. Probably in the Roman rite there was expressed the idea of the scrupulous reverence which should be brought into the service of the deity, while the Greek rite bespoke the feeling of liberty with which man should appear before the gods of Olympus. The Jewish high priest officiated with his mitre on his head, and the Jew of the present day prays with his head covered, no doubt in token of reverence and submission. It appears from all these facts what an intimate relation the feeling of the ancients established between the worshipper’s demeanour, as regards the noblest part of his being, the head, and his moral and social position. “The point here was not only,” as Heinrici well says, “a matter of decorum.” His conduct in this respect corresponded to a profound religious feeling.

This is the point of view at which we must place ourselves to understand the following discussion. St. Paul was accustomed to say: “In Christ all things are made new; there is neither male nor female, neither bond nor free, neither Greek nor Jew.” How easy was it from this to jump to the conclusion: Then there is no longer any difference, especially in worship, where we are all before God, between the demeanour of the male and that of the female. If the male speaks to his brethren or to God with his head uncovered, why should not the female do so also? And with the spirit of freedom which animated the Church of Corinth, it is not probable that they had stopped short at theory. They had already gone the length of practice; this seems to be implied by 1Co 11:15-16. The apostle had learned it, not from the letter of the Corinthians, to which he does not here make any allusion (as in 1Co 8:1), but probably from the deputies of the Church.

He begins with a general commendation in regard to the manner in which the Church remains faithful to the ecclesiastical institutions he had established among them.

Vv. 2. “Now I praise you, that ye remember me in all things, and keep the ordinances, as I delivered them to you.”

The now is progressive; it is the transition to the new subject. Edwards takes it adversatively (in contrast to the expression imitators of me): “But, if you do not imitate me in everything, I acknowledge that in these things you observe my instructions.” This connection does not seem to me natural.

The word παραδόσεις here certainly denotes the traditions relating to ecclesiastical customs, and not doctrinal instructions; these will come to be treated 1Co 15:3.

The μου, me, seems to me to be the complement of the μέμνησθε, ye remember; the πάντα is in that case an adverbial qualification: in all things, on all points. Rückert thinks he can make πάντα the direct object of the verb, and μου the complement of πάντα: “You remember all that proceeds from me.” But, not to speak of the usual construction of the verb (with the genitive), there would be something harsh in the expression πάντα μου (all things of me). Finally, the other construction more delicately expresses the personal remembrance of which Paul feels himself to be the object on their part.

But there was a point on which the apostle had not expressly pronounced in his oral teaching, probably because the occasion had not occurred, no woman having made trial in his presence of the right of speaking, and that with her head uncovered. Things had changed since his departure.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_11:2

Now I praise, you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered (them) to you.

Now I praise you. The particle (δέ) rendered now, either simply indicates the transition to a new subject, or it is adversative. Though I exhort you to imitate me as though you were deficient, yet I praise you that you remember me. The Corinthians, although backward in following the self-denial and conciliatory conduct of the apostle, were nevertheless in general mindful of the ordinances or rules which he had delivered to them. The word (παράδοσις) tradition, here rendered ordinance, is used not only for instructions orally transmitted from generation to generation, as in Mat_15:2, Mat_15:3, Mat_15:6, but for any instruction, whether relating to faith or practice, and whether delivered orally or in writing. 2Th_2:15; 2Th_3:6. In reference to the rule of faith it is never used in the New Testament, except for the immediate instructions of inspired men. When used in the modern sense of the word tradition, it is always in reference to what is human and untrustworthy, Gal_1:14. Col_2:8, and frequently in the gospels of the traditions of the elders.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, to wit, of the comely apparel of men and women, of the order of the Lord’s supper, and of the right use of spiritual gifts. But going about to reprehend certain things, he beginneth notwithstanding with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called Canons.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Here the chapter ought to begin.

ye remember me in all things--in your general practice, though in the particular instances which follow ye fail.

ordinances--Greek, "traditions," that is, apostolic directions given by word of mouth or in writing (Co1 11:23; Co1 15:3; Th2 2:15). The reference here is mainly to ceremonies: for in Co1 11:23, as to the LORD'S SUPPER, which is not a mere ceremony, he says, not merely, "I delivered unto you," but also, "I received of the Lord"; here he says only, "I delivered to you." Romanists argue hence for oral traditions. But the difficulty is to know what is a genuine apostolic tradition intended for all ages. Any that can be proved to be such ought to be observed; any that cannot, ought to be rejected (Rev 22:18). Those preserved in the written word alone can be proved to be such.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. That ye remember me in all things] It appears that the apostle had previously given them a variety of directions relative to the matters mentioned here; that some had paid strict attention to them, and that others had not; and that contentions and divisions were the consequences, which he here reproves and endeavours to rectify. While Paul and Apollos had preached among them, they had undoubtedly prescribed every thing that was necessary to be observed in the Christian worship: but it is likely that those who joined in idol festivals wished also to introduce something relative to the mode of conducting the idol worship into the Christian assembly, which they might think was an improvement on the apostle's plan.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. Now I praise you He passes on now to another subject-to instruct the Corinthians, what decorum ought to be observed in the sacred assemblies. For as a man’s dress or gesture has in some cases the effect of disfiguring, and in others of adorning him, so all actions are set off to advantage by decorum, and are vitiated by the want of it. Much, therefore, depends upon decorum (τὸ πρεπον,) and that not merely for securing for our actions gracefulness and beauty, but also to accustom our minds to propriety. While this is true in a general way as to everything, it holds especially as to sacred things; for what contempt, and, eventually, what barbarism will be incurred, if we do not preserve dignity in the Church, by conducting ourselves honorably and becomingly? Hence he prescribes some things that are connected with public order, by which sacred assemblies are rendered honorable. But in order to prepare them the more for obedience, he commends, in the outset, their obedience in the past, inasmuch as they observed his ordinances; for inasmuch as he had begotten that Church to the Lord, (1 Corinthians 4:15,) he had delivered to them a certain system, by which it was to be governed. By retaining this, the Corinthians gave reason to hope, that they would also in future be docile.

It is surprising, however, that, while he now bestows upon them this commendation, he had previously blamed them for many things. Nay more, if we consider the state of the Church, such as has been previously described, they were far from deserving this praise. I answer, that there were some that were infected with those vices which he had previously reproved, and indeed, some with one, others with another; but, in the meantime, the form which he had prescribed to them had been retained by the entire body. For there is nothing of inconsistency in saying, that very many sins, and of various kinds, prevail among a particular people — some cheating, others plundering — some envying, others quarrelling, and another class guilty of fornication — while, at the same time, in respect of the public form of the Church, the institutions of Christ and his Apostles are maintained.

This will appear more clearly when we come to see what Paul means by παραδόσεις; (traditions;) and independently of this, it is necessary to speak of this word, for the purpose of replying to Papists, who arm themselves with this passage for the purpose of defending their traditions. It is a common maxim among them, that the doctrine of the Apostles consists partly of writings and partly of traditions. Under this second department they include not merely certain foolish superstitions, and puerile ceremonies, with which they are stuffed, but also all kinds of gross abomination, directly contrary to the plain word of God, and their tyrannical laws, which are mere torments to men’s consciences. In this way there is nothing that is so foolish, nothing so absurd — in fine, nothing so monstrous, as not to have shelter under this pretext, and to be painted over with this varnish. As Paul, therefore, makes mention here of traditions, they seize, as they are accustomed to do, upon this little word, with the view of making Paul the author of all those abominations, which we set aside by plain declaration of Scripture.

I do not deny, that there were certain traditions of the Apostles that were not committed to writing, but I do not admit that they were parts of doctrine, or related to things necessary for salvation. What then? They were connected with order and government. For we know that every Church has liberty to frame for itself a form of government that is suitable and profitable for it, because the Lord has not prescribed anything definite. Thus Paul, the first founder of the Corinthian Church, had also framed for its regulation pious and seemly enactments — that all things might be done decently and in order, as he afterwards enjoins. (1 Corinthians 14:40.) But what has this to do with those silly trifles of ceremonies, which are to be seen in Popery? What has it to do with a worse than Jewish superstition? What has it to do with a tyranny worthy of Phalaris, by which they torture miserable consciences? What has it to do with so many monstrous rites of idolatry? For the foundation of all right enactment was this: to observe the moderation that Paul made use of — not to compel persons to follow their enactments, while, in the meantime, contriving everything that might strike their fancy, but to require that they should be imitated, in so far as they are imitators of Christ But now, after having had the audacity to criticize everything agreeably to their own humor, to demand obedience from all is exceedingly absurd. Farther, we must know that Paul commends their obedience in the past, in order that he may render them docile also for the time to come.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) Now I praise you.—A new subject is here introduced, and occupies to 1Co_11:16. The exhortation of the previous verse probably recalled to the Apostle’s mind that to a certain extent the Corinthians did follow his teaching and example; and had possibly in their letter, to which he was now replying, boasted of their obedience. The rebuke which he is about to administer is, with characteristic courtesy, introduced with words of commendation. While there is a likeness in form in the original in the words “imitators” and “remember,” the latter is weaker in its significance. He exhorts them to be “imitators.” He praises them only for bearing him in mind in all things to the extent of obeying certain practical directions which he had given them. The word “ordinances,” or traditions, here refers to matters of Christian discipline (as in Act_16:4; 2Th_3:6).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2–16. The Conduct and Dress of Women at the Public Services of the Church

2. Now I praise you, brethren, that you remember me in all things] There is no contradiction between this verse and 1Co_11:17. The ordinances which St Paul had delivered to the Corinthians had been faithfully kept; but the principles of Christian liberty and Christian brotherhood had been, in some instances, unsatisfactorily carried out. He therefore proceeds to give other ordinances on matters which required immediate attention, leaving (1Co_11:34) those of less pressing importance till he himself arrived at Corinth. The ordinances in the present chapter relate (1) to the conduct of women in the public assemblies, and (2) to the Lord’s Supper.

ordinances] The margin has traditions; praecepta, Vulgate (comaundements, Wiclif). The signification of the Greek word is things delivered, and it is derived from the verb translated delivered in this verse, just as tradition is derived from trado, to deliver or give over. These ‘traditions,’ or rather, ‘ordinances,’ were of three kinds; (1) regulations for the government of the Church, as here and in 2Th_3:6; (2) statements concerning doctrine, as 2Th_2:15; or (3) concerning fact, as in ch. 1Co_11:23, 1Co_15:3, which are spoken of as having been ‘delivered’ by the Apostle. The doctrines of the Rabbis are spoken of as ‘traditions’ in St Mat_15:2; Gal_1:14.

as I delivered them to you] “Large principles, when taken up by ardent and enthusiastic minds, without the modifications learnt by experience, are almost sure to run into extravagances, and hence the spirit of law is by degrees reduced to rules, and guarded by customs.”—Robertson, Lect. xxi. on 1st Ep. to Corinthians. The whole lecture is extremely valuable.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But I would have you to know,.... Though they were mindful of him, and retained in memory many things he had declared among them, and kept the ordinances as delivered to them; yet there were some things in which they were either ignorant, or at least did not so well advert to, and needed to be put in mind of, and better informed about: and as the apostle was very communicative of his knowledge in every point, he fails not to acquaint them with whatsoever might be instructive to their faith, and a direction to their practice:

that the head of every man is Christ; Christ is the head of every individual human nature, as he is the Creator and Preserver of all men, and the donor of all the gifts of nature to them; of the light of nature, of reason, and of all the rational powers and faculties; he is the head of nature to all men, as he is of grace to his own people: and so he is as the Governor of all the nations of the earth, who whether they will or no are subject to him; and one day every knee shall bow to him, and every tongue confess that he is the Lord of all. Moreover, Christ is the head of every believing man; he is generally said to be the head of the church, and so of every man that is a member of it: he is a common public head, a representative one to all his elect; so he was in election, and in the covenant of grace; so he was in time, in his death, burial, resurrection, and ascension to, and entrance into heaven; and so he is now as an advocate and intercessor there: he is the political head of his people, or an head in such sense, as a king is the head of his nation: he is also an economical head, or in such sense an head as an husband is the head of his wife, and as a parent is the head of his family, and as a master is the head of his servants; for all these relations Christ sustains: yea, he is a natural head, or is that to his church, as an human head is to an human body: he is a true and proper head, is of the same nature with his body, is in union to it, communicates life to it, is superior to it, and more excellent than it. He is a perfect head, nothing is wanting in him; he knows all his people, and is sensible of their wants, and does supply them; his eye of love is always on them; his ears are open to their cries; he has a tongue to speak to them, and for them, which he uses; and he smells a sweet savour in them, in their graces and garments, though they are all his own, and perfumed by himself: there are no vicious humours in this head, flowing from thence to the body to its detriment, as from Adam to his posterity, whose head he was; but in Christ is no sin, nothing but grace, righteousness, and holiness, spring from him. There's no deformity nor deficiency in him; all fulness of grace dwells in him to supply the members of his body; he is an one, and only head, and an ever living and everlasting one.

And the head of the woman is the man, The man is first in order in being, was first formed, and the woman out of him, who was made for him, and not he for the woman, and therefore must be head and chief; as he is also with respect to his superior gifts and excellencies, as strength of body, and endowments of mind, whence the woman is called the weaker vessel; likewise with regard to pre-eminence or government, the man is the head; and as Christ is the head of the church, and the church is subject to him, so the husband is the head of the wife, and she is to be subject to him in everything natural, civil, and religious. Moreover, the man is the head of the woman to provide and care for her, to nourish and cherish her, and to protect and defend her against all insults and injuries.

And the head of Christ is God; that is, the Father, not as to his divine nature, for in respect to that they are one: Christ, as God, is equal to his Father, and is possessed of the same divine perfections with him; nor is his Father the head of him, in that sense; but as to his human nature, which he formed, prepared, anointed, upheld, and glorified; and in which nature Christ exercised grace on him, he hoped in him, he believed and trusted in him, and loved him, and yielded obedience to him; he always did the things that pleased him in life; he prayed to him; he was obedient to him, even unto death, and committed his soul or spirit into his hands: and all this he did as to his superior, considered in the human nature, and also in his office capacity as Mediator, who as such was his servant; and whose service he diligently and faithfully performed, and had the character from him of a righteous one; so that God is the head of Christ, as he is man and Mediator, and as such only.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

Ver. 2. And keep the ordinances] Gr. the traditions or doctrines by word of mouth. These are, 1. Dogmatic, concerning faith and practice, 2Th 2:15; 2Th 2:1-17. Ritual; and these again are, 1. Perpetual, as that of the manner of administering the two sacraments. 2. Temporary, as that of abstaining from certain meats, Act 15:28-29. And those other pertaining to the observing of external order and decency in Church assemblies. And of these the apostle here speaketh. (Sclater.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Now I praise you, brethren - Paul always chose to commend Christians when it could be done, and never seemed to suppose that such praise would be injurious to them. See the note at 1Co 1:4-5. On this occasion he was the more ready to praise them as far as it could be done, because there were some things in regard to them in which he would have occasion to reprove them.

That ye remember me in all things - That you are disposed to regard my authority and seek my direction in all matters pertaining to the good order of the church. There can be little doubt that they had consulted him in their letter (1Co 7:1) about the proper manner in which a woman ought to demean herself if she was called upon, under the influence of divine inspiration, to utter anything in public. The question seems to have been, whether, since she was inspired, it was proper for her to retain the marks ef her inferiority of rank, and remain covered; or whether the fact of her inspiration did not release her from that obligation, and make it proper that she should lay aside her veil, and appear as public speakers did among people. To this the apostle refers, probably, in the phrase “all things,” that even in matters of this kind, pertaining to the good order of the church, they were disposed to regard his authority.

And keep the ordinances - Margin, “Traditions” (τὰς παραδώσεις tas paradōseis). The word does not refer to anything that had been delivered down from a former generation, or from former times, as the word “tradition” now usually signifies; but it means that which had been “delivered to them (παραδίδωμι paradidōmi); that is, by the apostles.” The apostles had “delivered” to them certain doctrines, or rules, respecting the good order and the government of the church; and they had in general observed them, and were disposed still to do it. For this disposition to regard his authority, and to keep what he had enjoined, he commends them. He proceeds to specify what would be proper in regard to the particular subject on which they had made inquiry.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I praise you. That is, a great many of you. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That ye remember me in all things; that you remember my doctrine, the precepts and instructions that I gave you;

and keep the ordinances: so we translate it; the Greek word is παραδοσεις. The word signifieth any thing that is doctrinally delivered, or taught men, whether it concerns faith or manners. It is thought, that in this text it doth not signify what the apostle had delivered to them with respect to faith, or their moral conversation, but with respect to matters of order, because such is the next instance which the apostle mentioneth, about praying or prophesying with the head covered, or uncovered; and undoubtedly any precepts of that nature from one guided by an infallible Spirit ought to be observed. The apostle doth not command them to keep any traditions, which others should to the end of the world deliver to them, he only praiseth them for keeping those which he had delivered. There is a great question between us and the papists, about the obligation that lieth upon Christians to observe unwritten traditions; that is, such rites and observances as they tell us were apostolical, and the traditions of the primitive church, though they can show us no Scripture for them; but no Christian disputes his obligation to keep apostolical traditions; only we are at a loss to know how to prove those traditions apostolical, of which we find nothing in the writings of the apostles: it is praiseworthy to keep apostolical traditions; but for others, or such as do not appear to us to be so, it is but a work of supererogation: where hath God required any such thing at people’s hands?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 2-16. Rules and principles respecting the covering of the head by women in Church assemblies.

Now; rather, but, on the other hand. That ye remember me in all things, and keep, etc. This is probably a quotation from their letter. He thanks them for this kind message, but points out one particular in which their practice was not quite commendable. The ordinances. The word literally means traditions, but is here rightly applied to rules which he had delivered to them. The Vulgate has praecepta. The word is used in Mat_15:2 of the rules and precedents laid down by the rabbis.

Apostolic authority and traditions.

In using language so imperious to all seeming as this is, St. Paul spake as an apostle, i.e. as one sent and commissioned by the Divine Head and Ruler of the Church. That he should use such language at all is very instructive and significant to all who read the Epistles and desire to receive them in the appropriate and intended spirit.

I APOSTOLIC INDIVIDUALITY AND AUTHORITY ASSERTED, "That ye remember me. What an assumption is here of importance and peculiar authority! It was Paul"s great concern that his converts should remember Christ: does he here set himself up as a rival of the Lord? By no means. But he claims to be the minister, the ambassador of Christ to the Churches, whose words are to be received as the words of one speaking by the Spirit of Christ. Readers of the New Testament are by such language reminded that the inspired writers, through their personal, intimate, official relation to Christ, have a claim upon the respectful attention and the cordial faith of those who profess to be Christ"s.

II THE OBSERVANCE OF INSPIRED TRADITIONS ENJOINED. In Christianity there is an element of law and an element of liberty; and these two elements are in harmony each with the other, the two being necessary in order to the completeness of the dispensation In some passages even of this Epistle stress is laid upon freedom; whilst in this verse stress is laid upon subjection. Traditions, communications, of a religious kind had been committed by the apostle to these Corinthians. What were these?

1. Traditions of doctrine. It was from Paul"s lips that many of them had first heard the gospel; to him all were indebted for the systematic exposition of its glorious truths.

2. Traditions of precept and conduct. This letter is itself full of such; for Paul combined, in a remarkable and admirable manner, the functions of the teacher of truth and those of the ethical instructor.

3. Traditions of discipline. As soon as societies were formed, it became necessary to draw up and promulgate regulations for the internal government and ordering of such societies. They naturally looked to inspired apostles for directions how to proceed, and they did not look in vain. The context shows us how dependent the first Churches were upon apostolic guidance for the maintenance of their order and the administration of their offices and affairs.

III SUBJECTION TO APOSTOLICAL DIRECTIONS COMMENDED. We gain here an insight into the very mixed character of the members of the primitive Churches. Much in their conduct is in this very Epistle censured with something like severity; yet praise is not withheld where praise is due. There is a kind of praise which is dangerous, which involves insincerity on the part of those who offer, and fosters pride on the part of those who receive it. Yet the general fault amongst men and amongst Christians is unduly to withhold praise. Such commendation as this of the apostle could not but encourage and stimulate to a cheerful and resolute obedience to the injunctions of apostolic and Divine authority. T.

HOMILIES BY D. FRASER Ver. 2.

Christian ordinances.

We do well to boast of our freedom in Christ. It is a sign of the elevation of our religion above others that it does not need to drill its votaries by a constant discipline of prescribed rites, ceremonial shows, and verbal repetitious. It loves simplicity and spontaneousness, and the life which it fosters needs not to be guarded and hedged by minute regulations, but is developed in a chartered holy liberty. At the same time, Christianity has concrete forms, and the Church received at the beginning ordinances, or directions, to keep. The Apostle Paul had delivered these to the Church at Corinth.

I NEGATIVELY.

1. They were different from the ordinances of the old covenant. The rites and statutes connected with animal sacrifice, distinctions of meats, regulations about dress and divers washings, were suited to the time in which they were instituted, and served to impress on the Hebrew mind great thoughts of God, of sin, and of righteousness, and to impregnate life in the house and labour in the field with religious suggestions. But with Jesus Christ a new era came. The restrictions and rites of the ceremonial law, ceasing to be necessary, lost their obligation. Moral inculcations, whether through Moses or through subsequent prophets, of course remained, and were enlarged and emphasized by the Master and his apostles. But the Church, after some struggle and sharp controversy, discerned and asserted her freedom from the sacerdotal and ceremonial ordinances by which the house of Israel had been bound.

2. They were not the traditions of Jewish rabbinism. Our Lord spoke strongly against the bondage into which the Jews of his time had been brought by "traditions of men," which had no Divine sanction, but had acquired, under the rabbinic and Pharisaic regime, a fictitious authority. Such traditionalism tended to weaken the honour due to the authentic Law, and its continuance was entirely opposed to the doctrine of Christ,

3. They must not be confounded with the traditions of later Christian origin. A tradition which cannot be traced to Christ or his apostles, and which is without support in the New Testament, cannot claim any countenance from this text. Alas! how Christians have become the servants of men and of prescribed usage! As the Jews have overlaid and burdened their religion with a huge mass of Talmudic and Kabbalistie traditions, so have the Greek and Latin Churches all but ruined their Christianity by admitting ecclesiastical tradition to a place alongside of Holy Writ in the rule of faith.

II POSITIVELY. The traditions which the Corinthians were exhorted to keep were the instructions which the apostle, under the guidance of the Spirit of Christ, had himself delivered to the saints; and they had authority, not by coming down from remote antiquity and passing through many hands, but by coming directly from one whom the Lord had fitted and appointed to found Churches, and to set their affairs in order according to his mind and will. The directions specially referred to here had regard to the fellowship of believers and the worship rendered in the assembly of God. He had taught that the assembly was the true temple, wherein the Holy Spirit dwelt, and this temple was to be full of praise. The believers were to come together, not so much to pray for salvation, as to worship God their Saviour, and give thanks for the remission of sins and the hope of glory, Then the teaching about the Lord"s Supper came in, for it is the centre and crowning act of Christian worship; and this had been ordained at Corinth by St. Paul. "I received of the Lord that which also I delivered ordained to you." So the apostle, while commanding the adherence of the Corinthians to his directions, took the opportunity to give more explicit instruction, and correct some abuses which had already crept into the Church.

1. The separation of the sexes, which sacerdotalism desires, was to be ignored in this service. Alike during the time of praying and prophesying, and during the Eucharistic Supper, men and women were to mingle together, because in Jesus Christ "there is neither male nor female." And yet a distinction between the sexes, in the interest of purity and modesty, was to be duly marked.

2. The precious feast of unity and love ought not to be marred by party spirit or by selfishness and excess. Irreverence and greediness might appear at feasts in the precincts of the heathen temples; but in the holy temple of God his redeemed should have discernment of the Lord s body, and a grave fraternal remembrance of him. "Let a man examine himself, and so let him eat of that bread, and drink of that cup. F.

Ver. 2.

The Christly traditions.

the ordinances," or, as given in the margin, "the traditions." St. Paul had given in his ministry "ordinances" of three kinds.

1. Regulations for the government of the Church.

2. Statements concerning doctrine.

3. Statements concerning historical facts.

Illustrate the use and misuse of the term "traditions." Show that the traditions of Christ, in the sense of the records preserved, in memory or in writing, of his life, ministry, miracles, death, and resurrection, are the basis on which the Church is built. Christianity is not a revealed religious system, as Mosaism was. It is the revelation, in an individual man, of that divinely human life which was God"s thought when God made man in his image, but which man spoiled by the assertion of his rights of self will, and consequent separation of the Divine from the human. All Christian doctrine rests on the ideal humanity which Christ exhibited. All Christian duty is the effort to reach and express that ideal. So Christianity is strictly a historical religion; and yet the historical is only the body which manifests to us, and sets in relation with us, and permanently preserves for us, the spiritual and the mystical. Then we ought to be anxious about the adequate remembrance of and knowledge of the traditions of Christ. Show how these are attacked and defended.

1. They are the walls that keep the city.

2. They are the body which manifests the life.

3. They are the material through which alone the spiritual can be apprehended.

Notice and duly impress two points.

(1) The fourfold care with which the Christly traditions have been preserved for us.

(2) The elaborate and precise way in which the apostolic teachings support the traditions. R.T.

Vers. 2-16.

Laws of order in Christian assemblies.

The subject dealt with in this passage is the appropriate conduct and dress of the women in Christian assemblies. That, however, was but a matter of present and passing interest, one standing related to the customs and sentiments of a particular age. Our concern is not with the details of apostolic advice, but with the principles upon which St. Paul deals with a particular case. "Every circumstance which could in the least degree cause the principles of Christianity to be perverted or misunderstood by the heathen world was of vital importance in those early days of the Church, and hence we find the apostle, who most fearlessly taught the principles of Christian liberty, condemning most earnestly every application of those principles which might be detrimental to the best interests of the Christian faith. To feel bound to assert your liberty in every detail of social and political life is to cease to be free the very liberty becomes a bondage" (Shore). "It appears that the Christian women at Corinth claimed for themselves equality with the male sex, to which the doctrine of Christian freedom and the removal of the distinction of sex in Christ (Gal_3:28) gave occasion. Christianity had indisputably done much for the emancipation of women, who in the East and among the Ionic Greeks (it was otherwise among the Dorians and the Romans) were in a position of unworthy dependence. But this was done in a quiet, not an over hasty manner. In Corinth, on the contrary, they had apparently taken up the matter in a fashion somewhat too animated. The women overstepped due bounds by coming forward to pray and prophesy in the assemblies with uncovered head" (De Wette). St. Paul gives advice which bears upon the maintenance of due order in the Christian assemblies. Taking this as the subject illustrated, we observe the following points:

I ORDER MUST BE BASED ON FIRST PRINCIPLES. Here on the designed relationship of man and woman. The new law of the equality of the sexes must be dealt with in a manner consistent with the earlier principle of the natural dependence of the woman on man. "Observe how the apostle falls back on nature. In nothing is the difference greater between fanaticism and Christianity than in their treatment of natural instincts and affections. Fanaticism defies nature. Christianity refines it and respects it. Christianity does not denaturalize, but only sanctifies and refines according to the laws of nature" (F. W. Robertson).

II ORDER MUST BE ARRANGED BY CHRISTIAN PRUDENCE, which acts by persuasion rather than by force, avoids any over magnifying of little differences, and makes due allowance for individual peculiarities. Prudence can recognize that the preservation of peace and charity is of greater importance than the securing of order, and order may wait on charity.

III ORDER MUST BE ADAPTED TO EXISTING CUSTOMS. No stiff forms can be allowed in Christian assemblies. Social and national customs and sentiments have to be duly considered. Illustrate from the necessary differences of administering the ordinance of baptism in different countries, or from the diversities of Church order in heathen lands that receive the gospel. There can be unity of principle with variety of detail.

IV ORDER MUST BE ACCEPTED BY EVERY MEMBER LOYALLY, This is the condition of working together in every kind of human association. A man"s individuality may properly find expression in the discussion of what shall be done; but he must sink his individuality in order to help in carrying out the order that is decided on.

V ORDER BEARS DIRECTLY UPON SPIRITUAL PROFIT. It injures to have the Church"s attention diverted to forward women. Order relieves the minds of the worshippers, so that full attention may be directed to spiritual things. In quietness, in rest of mind and heart, the soul finds the time to enjoy and to grow. Distracted by the material, due attention cannot be given to the spiritual. Illustrate from the anxiety with which harmony, beauty, and order were sought and preserved in the older Jewish ritual. Amid all those formalities worshipping souls could be still, and in the stillness find God. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I praise you - The greater part of you.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ordinances

things delivered; often trans. traditions.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

This commendation is to be restrained to the sounder part of the church at Corinth, who were mindful of his precepts and instructions which he had delivered to them concerning matters appertaining to the public worship of God; which precepts and rules for the worship of God he calls traditions, because they were immediately delivered to the church, either from the apostle’s mouth, or by writing. This place, though produced, yet makes nothing for the unwritten traditions of the Romish church. Let them prove by authentic testimony, that their fardels of traditions were delivered to the church from the mouth of the apostles, and we will receive them.

Now I praise you, brethren. Here it deserves a remark, that the apostle, being about to reprove certain disorders in the church at Corinth, ushers in his reproof for what was amiss, with a commendation for what was praise-worthy among them; I praise you, brethren.

Like the physician, who wraps his bitter pill in honey or sugar before he gives it into his patient’s mouth. It is wisdom to intermix commendations with our reproofs, that the latter may take more place when accompanied with the former.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

2. “I praise you because you imitate me in all things, and hold fast the instructions as I delivered them to you.” The original word here is not “ordinances,” as in E.V., but “traditions,” which really means everything transmitted to the people by the Savior and apostles, both written and unwritten. I use the word “instructions” as the more comprehensive and the freer from ambiguity.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

[Paul has been discussing the disorderly conduct of individual Christians. He now proceeds to discuss more general disorders; i. e., those which took place in the meetings of the congregation, and in which the whole church participated. We may conceive him as answering the question, "Ought men to have their heads covered, or may women have their heads uncovered when they are prophesying in public?"] Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you . [By "traditions" Paul means the precepts, ordinances and doctrines which he had taught them orally. The traditions of God, given through inspired men, are to be accepted without addition or alteration ( 1Co_15:3 ; 2Th_2:15 ; Rev_22:18 ), but the traditions of men should be weighed carefully, and summarily rejected if they conflict with the teaching of God ( Mat_15:1-9 ). Since Paul has already censured the Corinthians for departing from his teaching, and since, in the next breath, he points out further departures on their part from his teaching, it is evident that what he says here is a quotation taken from a part of their letter where they were expressing their loyalty to him. Having thus quoted their words in which they committed themselves to his teaching, he points out what the teaching really was, that they may make good their boast by obeying it.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2. Now I praise you. This praise is preparatory to censure for disorderly conduct among them. Keep the ordinances. Those he had taught them while in Corinth.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. Ἐπαινῶ δὲ ὑμᾶς. ‘Now I do praise you that in all things ye remember me and hold fast the delivered instructions exactly as I delivered them to you.’ The verse is introductory to the whole of this division of the letter which treats of public worship. With his usual tact and generosity, the Apostle, before finding fault, mentions things which he can heartily and honestly praise.* The δέ marks the transition to a new topic, and perhaps from topics which the Corinthians had mentioned in their letter to others which he selects for himself. Ἐπαινῶ looks forward to οὐκ ἐπαινῶ which is coming (v. 17): here he can praise, in some other matters he cannot. He may be referring to his own letter (v. 9); ‘Now, it is quite true that I praise you.’ Or he may be referring to their letter, ‘Now, I do praise you that, as you tell me, in all things you remember me’; comp. 8:1. Primasius, in any case, gives the right key; Quid erat, quod subito laudat quos ante vituperavit? Ubi legis auctoritatem non habet, blandimentis provocat ad rationem. The translation, ‘that ye remember everything of mine,’ is possible but not probable: μέμνημαι c. acc. is fairly common in classical Greek, but is not found in N.T. Both πάντα and καθὼς παρέδωκα ὑμῖν are emphatic: their remembrance of him was unfailing, and they observed with loyal precision what he had told them—by word of mouth or in the lost letter. Neither παραδίδωμι (in this sense) nor παράδοσις (Gal 1:14; Col 2:8; 2Th 2:15, 2Th 3:6) are common in the Pauline Epp. It is possible that in some of these passages, as in v. 23 and 15:3, we have an allusion to some rudimentary creed which was given to missionaries and catechists† comp. 2Th 2:5. There had been a Jewish παράδοσις of monstrous growth, and it had done much harm (Mat 15:6; Mar 7:8; Gal 1:14). There is now a Christian παράδοσις to supersede it, and it was from the first regarded as precious (1Ti 6:20; 2Ti 1:14). See Mayor, St Jude and 2 Peter, pp. 23, 61; A. E. Burn, Intr. to the Creeds, ch. ii. This παράδοσις contained the leading facts of the Gospel and the teaching of Christ and the Apostles. As yet there were no written Gospels for St Paul to appeal to, although there may have been written collections of the Sayings of our Lord. For κατέχετε cf. 15:2; 1Th 5:21; Heb 10:23; Luk 8:15; and see Milligan, Thessalonians, p. 155. There may be a reference to v. 1; in this they are imitating him; or a reference to their own letter.

The ‘brethren’ in AV., following D E F G K L, Latt., is an interpolation: א A B C P Copt. Arm. Aeth. omit.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ordinances - delivered [παραδοσεις - παρεδωκα] . There is a play of two hundred words, both being derived from paradidwmi to give over. Ordinances is a faulty rendering. Better, Rev., traditions. By these words Paul avoids any possible charge of imposing his own notions upon the Church. He delivers to them what had been delivered to him. Compare 1Ti 1:11; 2Th 2:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.