1 Corinthians 11:9

1Co_11:8, 1Co_11:9

For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man.

The subordination of the woman to the man is here proved from two facts recorded in the history of their creation. First, the woman was formed out of the man, and derived her origin from him. He, and not she, was created first. Secondly, she was created on his account, and not he on hers. In this way does the New Testament constantly authenticate, not merely the moral and religious truths of the Old Testament, but its historical facts; and makes those facts the grounds or proofs of great moral principles. It is impossible, therefore, for any Christian who believes in the inspiration of the apostles to doubt the divine authority of the Old Testament Scriptures, or to confine the inspiration of the ancient writers to their doctrinal and preceptive statements. The whole Bible is the word of God.

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

Secondly, by that, that the woman was made for man, and not the man for the woman’s sake.

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

Neither--rather, "For also"; Another argument: The immediate object of woman's creation. "The man was not created for the sake of the woman; but the woman for the sake of the man" (Gen 2:18, Gen 2:21-22). Just as the Church, the bride, is made for Christ; and yet in both the natural and the spiritual creations, the bride, while made for the bridegroom, in fulfilling that end, attains her own true "glory," and brings "shame" and "dishonor" on herself by any departure from it (Co1 11:4, Co1 11:6).

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 9. Neither was the man created, c.] και γαρ ουκ εκτισθη. for the man was not created upon the woman's account. The reason is plain from what is mentioned above and from the original creation of woman she was made for the man, to be his proper or suitable helper.

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

For this cause ought the woman to have power on her head,.... The generality of interpreters, by power, understand the veil, or covering on the woman's head, as a sign of the man's power over her, and her subjection to him; which Dr. Hammond endeavours to confirm, by observing that the Hebrew word which signifies a woman's veil, or hood, comes from a root which signifies power and dominion; but in that he is mistaken, for the word is derived not from to rule, govern, or exercise power and authority, but from to expand, stretch out, or draw over, as a woman's veil is drawn over her head and face. The Greek word more properly signifies the power she had of putting on and off her covering as she pleased, according as times, places, and persons; made it necessary:

because of the angels; various are the senses given of these words, some taking them in a proper, others in a figurative sense: some in a proper sense of angels, and these either good or bad. Tertullian (e) understands them of evil angels, and that a woman should cover her head in time of worship, lest they should lust after her; though much rather the reason should be, lest they should irritate and provoke lust in others: but it is better to understand them of good angels, who attend the assemblies of the saints, and observe the air and behaviour of the worshippers; wherefore women should cover their heads with respect to them, and not give offence to those pure spirits, by an indecent appearance: it is agreeable to the notions of the Jews, that angels attend public prayers, and at the expounding of the word; they often speak (f) of an angel, "that is appointed over prayers"; hence (g) Tertullian seems to have took his notion of an angel of prayer: and of angels being present at expounding of the Scriptures, take the following story (h);

"it happened to Rabban Jochanan ben Zaccai, that he was riding upon an ass, and as he was journeying, R. Eleazar ben Arach was leading an ass after him; he said to him, Rabbi, teach me one chapter in the work of Mercavah (Ezekiel's vision); he replied to him, not so have I taught you, nor in the Mercavah a single man, unless he was a wise man by his own industry; he answered him, Rabbi, give me leave to say one thing before thee, which thou hast taught me; immediately Rabban Jochanan ben Zaccai alighted from his ass and "veiled himself", and sat upon a stone under an olive tree; he said to him, Rabbi, why dost thou alight off from the ass? he replied, is it possible that thou shouldst expound in the work of Mercavah, and the Shekinah be with us, , "and the ministering angels join us", and I ride upon an ass?''

And a little after,

"R. Joshua and R. Jose the priest were walking on the road, they said, yea, let us expound in the work of Mercavah; R. Joshua opened and expounded, and that day was the solstice of Tammuz, and the heavens were thickened with clouds, and there appeared the form of a bow in the cloud, "and the ministering angels gathered together", , "and came to hear": as the children of men gather together, and come to see the rejoicings of the bridegroom and bride.''

Moreover, this veiling of the woman in public worship because of angels, may be an imitation of the good angels, who when they sung the praises of God, and adored and glorified his perfections, covered their faces and their feet with their wings, Isa 6:1. Many understanding these words in a figurative sense, and in this also they are not agreed; some by angels think young men are meant, who, for their gracefulness and comeliness, are compared to angels; others good men in general, that attend religious worship; others ministers of the word, called angels often in the book of the Revelations; which last seems to be most agreeable of any of these senses; and the women were to cover their heads, that they might not offend either of these, or stir up any impure desires in them; see Ecc 5:6 but as these words follow the account given of the creation of the woman from the man, and for his sake; this may have no reference to her conduct in public worship, but to the power she had of using her covering, or taking it off, or putting it on, at the time of her espousals to a man; which was sometimes done by proxy, or messengers, whom the Jews call "angels" (i); their canon is,

"a man may espouse (a wife) by himself, "or by his angel", or messenger; and a woman may be espoused by herself, or by her angel, or messenger:''

wherefore because of these angels, or messengers, that came to espouse her to such, she had power over her head to take off her veil, and show herself, if she thought fit; or to keep it on, as expressing her modesty; or just as she pleased, when she by them was espoused to a man, for whose sake she was made; which sense, after Dr. Lightfoot, many learned men have given into, and seems probable.

(e) De Veland. Virg. c. 7. (f) Shemot Rabba, sect. 21. fol. 106. 2. Zohar. in Gen. fol. 97. 2. (g) De Oratione, c. 15. (h) T. Bab. Chagiga, fol. 14. 2. (i) Misn. Kiddushin, c. 2. sect. 1.

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

9 Neither was the man created for the woman; but the woman for the man.

Ver. 9. For the woman] sc. To serve her, unless it be some women (as Artemisia, Zenobia, Blandina), specially called to and qualified for government. Among whom Queen Elizabeth, that female glory, is famous, of whom a great French duchess said, that she was Gloriosissima, et omnium quae unquam sceptrum gesserunt faelicissima femina. Besides her sex, there was nothing in her woman-like or weak.

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.

Neither was the man created for the woman ... - This is a simple statement of what is expressed in Genesis. The woman was made for the comfort and happiness of the man. Not to be a slave, but a help-meet; not to be the minister of his pleasures, but to be his aid and comforter in life; not to be regarded as of inferior nature and rank, but to be his friend, to divide his sorrows, and to multiply and extend his joys; yet still to be in a station subordinate to him. He is to be the head: the ruler; the presider in the family circle; and she was created to aid him in his duties, to comfort him in his afflictions, to partake with him of his pleasures. Her rank is therefore honorable, though it is subordinate. It is, in some respects, the more honorable because it is subordinate and as her happiness is dependent on him, she has the higher claim to his protection and his tender care. The whole of Paul’s idea here is, that her situation and rank as subordinate should be recognized by her at all times, and that in his presence it was proper that she should wear the usual symbol of modesty and subordination, the veil.

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

We have this expounded, Gen 2:18, where God said: It is not good that man should be alone; I will make him an help meet for him. God did not first create the woman, and then make man a meet help for her; but he first made the man, and then the woman, that she might be a meet help for him. Now it is a rule in reason: That whosoever or whatsoever is made for another person or thing, is less excellent than that person or thing for which the other is made.

For the man, signifies to serve and help the man.

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

9. Woman for… man—The narrative of Genesis, which derives woman from man, and makes her his feeble and tender yet necessary and mighty auxiliary, if it were not true in history, is true in philosophy and in nature. If man, directly and solely, accomplishes the splendid works of civilization above described, yet it is man with his help-meet for him. She is his complement; and both male and female form the one composite MAN, by which all is achieved. Woman works not directly upon these products; but she works upon him by whom they are directly wrought.

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

But the woman for the man. As is expressly stated in Gen_2:18.

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

for neither was the man created for the woman; but the woman for the man [ Gen_2:18 ; Gen_2:21-22 ]:

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.

9–12. Neither was the man, etc. Woman was made for man because he needed a helpmeet.

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.

For neither ... for man

These words and all of 1 Corinthians 11:8 could be put in parentheses so that the reader can see that the word "this" in "this is why ... the angels" clearly refers back to the words "the woman is the glory of the man" in 1 Corinthians 11:7.

have a symbol of authority on her head

Possible meanings are 1) "to symbolize that she has man as her head" or 2) "to symbolize that she has the authority to pray or prophesy."

translationWords

create

authority

angel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. καὶ γάρ. For also. This introduces a third argument.

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.

9.] For also (parallel with ver. 8—another reason: not subordinate to it, as Meyer, who renders ἐκ in ver. 8, ‘dependent on,’ and regards this verse as giving the reason) the man was not created (emphasis on ἐκτίσθη, as before on ἐστιν) on account of the woman, &c. In this verse, besides the manner of creation, ἐκ τοῦ ἀνδρός, the occasion of creation, διὰ τὸν ἄνδρα, is insisted on; see Gen 2:18 ff.

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