1Cor 11:3-6 | Barnes | STEP | Verse 3. But I would have you know . "I invite your attention particularly to the following considerations, in order to form a correct opinion on this subject." Paul does not at once answer the inquiry, and determine what ought to be done; but he invites their attention to a series of remarks on the subject, which led them to draw the conclusion which he wished to establish. The phrase here is designed to call the attention to the subject, like that used so often in the New Testament, "He that hath ears to hear, let him hear." That the head , etc. The word head , in the Scriptures, is designed often to denote master, ruler, chief , The word Γρεεκ is often thus used in the Old Testament. See . In the New Testament the word is used in the sense of lord, ruler, chief, in ; . Here it means that Christ is the Ruler, Director, or Lord of the Christian man. This truth was to be regarded in all their feelings and arrangements, and was never to be forgotten. Every Christian should recollect the relation in which he stands to him, as one that is fitted to produce the strictest decorum, and a steady sense of subordination. Of every man . Every Christian. All acknowledge Christ as their Ruler and Master. They are subject to him; and in all proper ways recognize their subordination to him. And the head of the woman is the man . The sense is, she is subordinate to him; and in all circumstances-in her demeanour, her dress, her conversation, in public and in the family circle--should recognize her subordination to him. The particular thing here referred to is, that if the woman is inspired, and speaks or prays in public, she should by no means lay aside the usual and proper symbols of her subordination. The danger was, that those who were under the influence of inspiration would regard themselves as freed from the necessity of recognizing that, and would lay aside the veil , the usual and appropriate symbol of their occupying a rank inferior to the man. This was often done in the temples of the heathen deities by the priestesses, and it would appear also that it had been done by Christian females in the churches. And the head of Christ is God . Christ, as Mediator, has consented to assume a subordinate rank, and to recognize God the Father as superior in office. Hence he was obedient in all things as a Son; he submitted to the arrangement required in redemption; he always recognized his subordinate rank as Mediator, and always regarded God as the Supreme Ruler, even in the matter of redemption. The sense is, that Christ, throughout his entire work, regarded himself as occupying a subordinate station to the Father; and that it was proper from his example to recognize the propriety of rank and station everywhere. (d) "head of every man" (e) "Christ" (f) "the man"

1 Corinthians 11:3-6

Verse 3. But I would have you know. "I invite your attention particularly to the following considerations, in order to form a correct opinion on this subject." Paul does not at once answer the inquiry, and determine what ought to be done; but he invites their attention to a series of remarks on the subject, which led them to draw the conclusion which he wished to establish. The phrase here is designed to call the attention to the subject, like that used so often in the New Testament, "He that hath ears to hear, let him hear."

That the head, etc. The word head, in the Scriptures, is designed often to denote master, ruler, chief, The word Γρεεκ is often thus used in the Old Testament. See Nu 17:3, 25:15, De 28:13,44 Jud 10:18, 11:8,11, 1Sam 15:17, 2Sam 22:44. In the New Testament the word is used in the sense of lord, ruler, chief, in Eph 1:22, 4:15; Eph 5:23, Col 2:10. Here it means that Christ is the Ruler, Director, or Lord of the Christian man. This truth was to be regarded in all their feelings and arrangements, and was never to be forgotten. Every Christian should recollect the relation in which he stands to him, as one that is fitted to produce the strictest decorum, and a steady sense of subordination.

Of every man. Every Christian. All acknowledge Christ as their Ruler and Master. They are subject to him; and in all proper ways recognize their subordination to him.

And the head of the woman is the man. The sense is, she is subordinate to him; and in all circumstances-in her demeanour, her dress, her conversation, in public and in the family circle--should recognize her subordination to him. The particular thing here referred to is, that if the woman is inspired, and speaks or prays in public, she should by no means lay aside the usual and proper symbols of her subordination. The danger was, that those who were under the influence of inspiration would regard themselves as freed from the necessity of recognizing that, and would lay aside the veil, the usual and appropriate symbol of their occupying a rank inferior to the man. This was often done in the temples of the heathen deities by the priestesses, and it would appear also that it had been done by Christian females in the churches.

And the head of Christ is God. Christ, as Mediator, has consented to assume a subordinate rank, and to recognize God the Father as superior in office. Hence he was obedient in all things as a Son; he submitted to the arrangement required in redemption; he always recognized his subordinate rank as Mediator, and always regarded God as the Supreme Ruler, even in the matter of redemption. The sense is, that Christ, throughout his entire work, regarded himself as occupying a subordinate station to the Father; and that it was proper from his example to recognize the propriety of rank and station everywhere.

(d) "head of every man" Eph 5:23 (e) "Christ" Gen 3:16, 1Pet 3:1,5,6 (f) "the man" Jn 14:28, 1Cor 15:27,28 Verse 4. Every man praying or prophesying. The word prophesying here means, evidently, teaching; or publicly speaking to the people on the subject of religion. Acts 2:17. See also the subject considered more at length in the Notes on chapter 14. Whether these persons who are here said to prophesy were all inspired, or claimed to be inspired, may admit of a question. The simple idea here is, that they spoke in the public assemblies, and professed to be the expounders of the Divine will.

Having his head covered. With a veil, or turban, or cap, or whatever else is worn on the head. To remove the hat, the turban, or the covering of the head, is a mark of respect for a superior when in his presence.

Dishonoureth his head. Does dishonour to Christ as his head, (1Cor 11:2;) that is, he does not, in his presence and in his service, observe the usual and proper custom by which a subordinate station is recognised, and which indicates respect for a superior. In the presence of a prince or a nobleman, it would be considered as a mark of disrespect should the head be covered. So in the presence of Christ, in whose name he ministers, it is a mark of disrespect if the head is covered. This illustration is drawn from the customs of all times and countries, by which respect for a superior is indicated by removing the covering from the head. This is one reason why a man should not cover his head in public worship. Another is given in 1Cor 11:7. Other interpretations of the passage may be seen in Bloomfield's Critical Digest. Verse 5. But every woman that prayeth or prophesieth. In the Old Testament, prophetesses are not unfrequently mentioned. Thus Miriam is mentioned, (Ex 15:20;) Deborah, (Jud 4:4;) Huldah, (2Kgs 22:14;) Nosdish, (Neh 6:14.) So also in the New Testament, Anna is mentioned as a prophetess, Lk 2:36. That there were females in the early Christian church who corresponded to those known among the Jews in some measure as endowed with the inspiration of the Holy Spirit, cannot be doubted. What was their precise office, and what was the nature of the public services in which they were engaged, is not however known. That they prayed is clear; and that they publicly expounded the will of God is apparent also. Acts 2:17. As the presumption is, however, that they were inspired, their example is no warrant now for females to take part in the public services of worship, unless they also give evidence that they are under the influence of inspiration, and the more especially as the apostle Paul has expressly forbidden their becoming public teachers, 1Timm 2:12. If it is now pleaded, from this example, that women should speak and pray in public, yet it should be just so far only as this example goes, and it should be only when they have the qualifications that the early prophetesses had in the Christian church. If there are any such; if any are directly inspired by God, there then will be an evident propriety that they should publicly proclaim his will, and not till then. It may be further observed, however, that the fact that Paul here mentions the custom of women praying or speaking publicly in the church, does not prove that it was right or proper. His immediate object now was not to consider whether the practice was itself right, but to condemn the manner of its performance as a violation of all the proper rules of modesty and of subordination. On another occasion, in this very epistle, he fully condemns the practice in any form, and enjoins silence on the female members of the church in public, 1Cor 14:34.

With her head uncovered. That is, with the veil removed which she usually wore. It would seem from this that the women removed their veils, and wore their hair dishevelled, when they pretended to be under the influence of Divine inspiration. This was the case with the heathen priestesses; and in so doing, the Christian women imitated them. On this account, if on no other, Paul declares the impropriety of this conduct. It was, besides, a custom among ancient females, and one that was strictly enjoined by the traditional laws of the Jews, that a woman should not appear in public unless she was veiled. See this proved by Lightfoot in loco.

Dishonoureth her head. Shows a want of proper respect to man--to her husband, to her father, to the sex in general. The veil is a token of modesty and of subordination. It is regarded among Jews, and everywhere, as an emblem of her sense of inferiority of rank and station. It is the customary mark of her sex, and that by which she evinces her modesty and sense of subordination. To remove that, is to remove the appropriate mark of such subordination, and is a public act by which she thus shows dishonour to the man. And as it is proper that the grades and ranks of life should be recognised in a suitable manner, so it is improper that, even on pretence of religion, and of being engaged in the service of God, these marks should be laid aside.

For that is even all one as if she were shaven. As if her long hair, which nature teaches her she should wear for a veil, (1Cor 11:15, margin,) should be cut off. Long hair is, by the custom of the times, and of nearly all countries, a mark of the sex, an ornament of the female, and judged to be beautiful and comely. To remove that is to appear, in this respect, like the other sex, and to lay aside the badge of her own. This, says Paul, all would judge to be improper. You yourselves would not allow it. And yet to lay aside the veil--the appropriate badge of the sex, and of her sense of subordination--would be an act of the same kind. It would indicate the same feeling, the same forgetfulness of the proper sense of subordination; and if that is laid aside, ALL the usual indications of modesty and subordination might be removed also. Not even under religious pretences, therefore, are the usual marks of sex, and of propriety of place and rank, to be laid aside. Due respect is to be shown, in dress, and speech, and deportment, to those whom God has placed above us; and neither in language, in attire, nor in habit, are we to depart from what all judge to be proprieties of life, or from what God has judged and ordained to be the proper indications of the regular gradations in society.

(a) "woman" Acts 21:9 Verse 6. For if the woman be not covered. If her head be not covered with a veil.

Let her also be shorn. Let her long hair be cut off. Let her lay aside all the usual and proper indications of her sex and rank in life. If it is done in one respect, it may with the same propriety be done in all. See Note above.

But if it be a shame, etc. If custom, nature, and habit; if the common and usual feelings and views among men would pronounce this to be a shame, the other would be pronounced to be a shame also by the same custom and common sense of men.

Let her be covered. With a veil. Let her wear the customary attire indicative of modesty and a sense of subordination. Let her not lay this aside even on any pretence of religion.

(b) "shorn" Nu 5:18, De 21:12