I Corinthians 11: 1-16

NOVEMBER 29, 2020

WOMEN NOT TO APPEAR INSUBRODINATE IN PUBLIC WORSHIP

INTRODUCTION:

1. Having addressed the more private abuses which prevailed among the Corinthians, the Apostle begins in this chapter to consider those which relate to matters of conduct in public worship.
2. The first of these issues had to do with women appearing in public worship without a veil. The real concern here is that of Biblical subjection and subordination on the part of women.
3. It was customary in eastern countries of that day for women to wear a veil as a symbol of modesty and subjection. The principle that is being insisted upon in this passage is that Christian women should conform to the common manner of expression which public sentiment demanded.
4. It is the Biblical principle here set forth that we must hold to and defend, but not necessarily the particular manner in which it was expressed by first century Grecian women. The wearing of a veil, particularly the type worn by women of that time and region, would not in today’s world be an expression of anything Christian; however, the submission of wives to their husbands is a Biblical requirement that is timeless and universal.

I. THE CORINTHIANS WERE BLESSED TO BE INSTRUCTED IN THE FAITH BY BOTH DOCTRINE AND EXAMPLE. (VERSES 1, 2)

A. THE CHURCH, THROUGH PAUL’S GODLY EXAMPLE, RECEIVED PRACTICAL INSTRUCITON. (VERSE 1)

1. Interpreters judge that this verse does properly belong to the previous chapter, which ends with him propounding his example to them. “…even as I…”
2. Whether it be applied to that chapter or this is not material. It teaches us that the examples of the Apostles are part of our rule.
3. The modesty of the Apostle is here seen, who requires of his people to follow him no further than he followed Christ. No man ought to require more of his followers than this.
4. A faithful example provides welcome encouragement in matters of Christian duty. He could say to them respecting the practical matters under discussion, “…do as I do.”

B. THE CHURCH, THROUGH PAUL’S FAITHFUL MINISTRY, RECEIVED DOCTRINAL INSTRUCTION. (VERSE 2)

1. Happily, he could praise them for remembering him in all things, i.e. his teaching, precepts, instructions, etc. Although many in the church needed correction, he still found much to praise. Those who had written to him about these many problems were, no doubt, concerned, even as he was, about the conduct of some.
2. He praised them for having kept the ordinances which he had taught them. This word, ordinances, means anything that is doctrinally delivered or taught, whether it concerns faith or manners.
3. He is likely speaking in reference to what he had taught them about the matter of women and head coverings, since he immediately goes on to address that subject.
4. Though there may have been general obedience to his prescriptions, there was yet reason for censure and correction with respect to some of them.

II. THE APOSTLE REMINDS THE CORINTHIANS OF THE DIVINELY CONSTITUTED SUBORDINATION OF THE WOMAN TO THE MAN. (VERSES 3-12)

A. THIS SUBJECTION IS ACCORDING TO THE ORDER AND SUBORDINATION ESSENTIAL TO THE WELL-BEING OF CREATION. (VERSE 3)

1. “The head of every man is Christ.”

a) Christ, as God, is the head over all mankind – all men and women of the world.
b) However, Christ is here spoken of as Mediator, which makes Him the head of all Christians, both men and women. “Every man” is every believer, every member of the Church of which He is the Head. (Eph. 5:23; Col. 1:18)
2. “The head of the woman is the man.” Man is called the head of the woman, because by God’s ordinance, he is to rule over her. (Gen. 3:16)
3. “The head of Christ is God.” God is not the head of Christ in respect of His essence, but in respect of His office as Mediator. So, man in head of the woman, not in respect to a more excellent nature (for they are both of the same nature) but in respect of office and place according to God’s ordinance.

B. IT WAS DISGRACEFUL FOR A MAN TO ASSUME THE SYMBOL OF SUBORDINATION, AS IT WAS DISGRACEFUL FOR A WOMAN TO DISCARD IT. (VERSES 4, 5)

1. As the Apostle is referring to their appearance in public worship, both men and women were to act in accordance with the divinely established order.
2. A man officiating in public worship was not to cover his heard, lest he dishonor his head. (Verse 4) The question is whether “his head” means Christ or “his own head,” meaning himself. Probably it is the latter. He brings dishonor upon himself by his actions. This understanding is supported by the fact that in the next verse the woman who prays uncovered dishonors her own head, as what follows shows herself and not her husband.
3. A woman who exercised herself in public worship uncovered, brought dishonor upon herself. (Vs. 5)
a) The Apostle is here speaking of the propriety of women speaking in public unveiled, and therefore he says nothing about the propriety of their speaking in public in itself.
b) When that subject comes up, he expresses his judgment in the clearest of terms. (Ch. 14:34) As Calvin remarks, “In here disapproving of the one, he is not approving of the other.” (See also I Tim. 2:12)

C. AN UNVEILED WOMAN IN CORINTH PROCLAIMED HERSELF NOT ONLY INSUBORDINATE BUT IMMODEST. (VERSE 6)

1. Paul is saying, “Let her act consistently.”
2. He is not commanding that the unveiled woman be shorn or shaven, but rather showing what would be consistent for that class of woman.

D. THE MAN OUGHT NOT BE VEILED BECAUSE HE REPRESENTS THE AUTHORITY OF GOD, BUT THE WOMAN IS THE GLORY OF MAN. (VERSES 7-9)

1. “He (man) is the image and glory of God.” The sense in which the man, in distinction from the woman, is the image of God, is that he represents the authority of God. “Glory” here represents dominion. Gen. 1:26, 27 reveals that Eve as much as Adam bore the likeness of her Maker. But in the dominion with which man was invested over the earth, Adam was the representative of God.
2. “But the woman is the glory of the man.” She receives and reveals what there is of majesty in him.
3. The reason why this is so is clear. (Verses 8, 9)
a) It is proven from two facts recorded in the history of creation. (Gen. 2:18ff)
b) Man was created first and then woman was created out of man, as her name literally means.
c) NOTE: The New Testament consistently authenticates, not only the moral and religious truths of the Old Testament, but its historical facts as well; and makes these facts the ground of great moral principles.

E. WOMEN MUST BE CAREFUL TO MANIFEST THEIR SUBORDINATION IIN THE ASSEMBLY WHERE ANGELS ARE PRESENT. (VERSE 10)

1. This text is, to say the least, obscure, and remains so after having taxed the learning and genius of commentators of every age.
2. By “power” some understand the covering which signifies that she is under the power of her husband, i.e. under his authority. In Scriptures, the sign is sometimes put for the things itself.
3. Others think by “head” is not meant the woman’s natural head, but her husband, who is the head of the woman, and understand her exercising her power in him, which she testifies by covering her head. This text is therefore expounded by I Tim. 2:12, which forbids the woman to usurp authority over the man.
4. The Apostle adds another reason for the woman to manifest the symbol of her subordination. “…because of the angels.”
a) Again, there are many different opinions concerning these angels. These opinions include, just to name a few, God Himself, Who by the ministry of angels created man and woman in this order; officers of the church, sometimes called angels; the evil angels, who watch to take advantage.
b) The best explanation is that these are the good angels, ministering spirits, who are present to assist in worship, and who observe our conduct, either with approval or disapproval. This thought ought to awe us and serve to keep us from any unworthy behavior in the assembly.

III. THE APOSTLE SUMS UP HIS INSTRUCTIONS WITH WORDS OF REASON RESPECTING THE MATTER OF WOMEN’S SUBORDINATION. (VERSES 11-16)

A. THIS SUBORDINATION IS CONSISTENT WITH THE ESSENTIAL EQUALITY AND MUTUAL DEPENDENCE OF THE TWO. (VERSES 11, 12)

1. They are made for one another. (Verse 11) “In the Lord” they are one. This, however, does not overrule or change the order of creation. Neither does the fact that in Christ there is neither male nor female (Gal. 3:28) change the Apostle’s true teaching about the nature of the subordination of the woman to the man.
2. They are reciprocal instruments of each other’s production. Woman was first formed out of man. The man is ever since propagated by the woman. (Verse 12)

B. HE ENFORCES THIS ARGUMENT WITH THE NATURAL COVERING PROVIDED FOR THE WOMAN. (VERSES 13-15)

1. He calls upon them to judge of the appropriateness of women being covered in public worship, since nature itself provided her a covering which expresses her subordination.
2. The opposite is also true. It would be a shame for a man to pray and prophesy with his head covered, since by nature he has not the natural covering of long hair.
3. The instinctive feelings, which were formed by education and culture in the eastern women, would prompt them to cover their heads. This is the sense of the word “nature” here.
4. Likewise, for men to wear long hair was contrary to the customs of both Jews and Greeks. But for women of all ages and countries long hair has been considered an ornament. It is given to her, Paul says, as a natural covering or veil.

C. THE CUSTOM OF THE CHURCH WAS IN ACCORDANCE WITH THESE TEACHIGNS. (VERSE 16)

1. He does not silence the contentious by mere apostolic authority, but appeals to the proper practice of the church.
2. To all who contended that women should be allowed to worship unveiled, he said, “we have no such custom,” that is, the custom of women worshipping in the public assembly unveiled.

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