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1 Corinthians 11:2-16
Introduction: The next section in 1 Corinthians has to do with worship: 11-14. The outline would be:
11:2-16 Roles of Men & Women as Expressed in Outward Symbols
11:17-34 The Lord’s Supper
12:1-31 The Complementary Nature of Spiritual Gifts
13:1-13 Love in the Use of Spiritual Gifts
14:1-40 Using Spiritual Gifts for Edification of the Church
In this lesson, we will look at the message and key texts found in chapter 11.
- The Message of 11:2-16
- First the setting: The appropriate way for women to pray or prophesy in public. I would conclude that this is not in the public mixed assembly, for Paul later deals with that in 14:34-35 and forbids a woman to speak in a way that she was leading the assembly. Therefore, this text must be referring to her using her gifts outside of that mixed assembly. For example: Lk. 2:36-38 where Anna the prophetess spoke of Jesus to all who looked for the Messiah, or the four daughters of Philip who prophesied (Acts 21:9).
- The foundation of the text: verse 3.
- Notice there is an emphasis on authority. God over Christ, Christ over man, man over woman.
- Note that this has to do with authority, not equality. God and Christ are equal even though Christ has taken a submissive role. Man and woman are equal even though woman has a submissive role. Further, man also has a submissive role to Christ.The Greek does not differentiate between man and husband or woman and wife. Thus, the RSV, NRSV, and ESV all translate, “the head of a wife is her husband.” This may better fit the context especially when we note verse 5: “any woman who prays or prophesies with her head unveiled disgraces her head” – that is disgraces her husband, just as a man praying covered disgraces Christ.
If the words are to be translated “man” and “woman,” then we would have to conclude that Paul is talking about a general submission of a woman to a man within the limited relationship of the church. This is also possible when we consider 1 Timothy 2:11-15. In a teaching venue, the woman is to take a submissive role and learn “quietly” (without contention or disturbance).
- Next, we must explore the question of whether the veiling of the woman was to be taken as a command followed in all ages within the relationship of the saints, or was this just limited to the Christians of that day because of the custom of veiling in order to show the appropriate role of submission.
- First, this is limited to the use of spiritual gifts in a situation where a woman is revealing God’s word to others in a public way and in an authoritative way. 1 Cor. 14:34-35 restricts her from using her spiritual gifts in an assembly of the church. Therefore, the use of her gifts would be done when she is teaching outside the special instructional/revelation assembly described in 1 Cor. 14, such as teaching unbelievers or women (Cf. Acts 2:17-18). In fact, verse 10 speaks of the need for her to have a symbol of authority on her head when she does so. In other words, the veil gives her authority to do something that she could not otherwise do without appearing to violate her role. Directly applying this to our circumstances is challenging. We do not possess spiritual gifts. Direct revelation from God through prophets no longer exists. “Praying in the Spirit” as a spiritual gift no longer exists (1 Cor. 14:14-15). 1 Timothy 2:11-12 forbids a woman from teaching over a man, of which 1 Cor. 14:34-35 gives a specific example. Finally, it is certainly acceptable for women to teach unbelievers, where men or women, without a covering since a lack of a covering does not send a message of dishonoring her head.
- Now, are we just talking about a custom? Or, is this God’s rule regardless of the customs of the times? Consider the following verses in this context:
- Vs. 5 “Any wife/woman who prays or prophesies with her head uncovered dishonors her head – it is the same as if her head were shaven.” To be uncovered would be like be shaven, which was considered shameful. Regardless the reasons, Paul was able to appeal to their own judgment concerning what was shameful in that time. Today, we would not be able to follow Paul’s argument for a woman to be uncovered or to cut her hair (vs. 6).Vs. 6 “but since it is disgraceful for a wife/woman to have her hair cut or to be shaved, let her cover her head.” Again, Paul appeals to something they already believe is shameful to show that an uncovered woman is shameful.
- Vs. 13 “Judge for yourselves: is it proper for a wife/woman to pray to God with her head uncovered?” But how would they be able to “judge for themselves” if it were not that the society around them saw this as shameful? Further, Paul is asking a rhetorical question that we could not answer today the same way the Corinthians would answer.
- Vs. 14 “Does not nature itself teach you that if a man wears long hair it is a disgrace for him, but if a woman has long hair, it is her glory? What is “nature” here? Is it something inborn in every man (a God-given instinct)? Eph. 2:3 says that we were all by nature children of wrath. Were we born that way or did we learn to be children of wrath? It is the latter, and it is the same here. Did God have the Nazirites let their hair grow and do something that was shameful; against nature? Absalom cut his hair once a year, and it was considered an honor to him. Did nature teach the British and the early Americans that it was shameful to wear long hair or a wig? Again, Paul is asking a rhetorical question that we could not answer today the same way the Corinthians would answer.
- Vs. 16 “If anyone is inclined to be contentious, we have no such custom, nor do the churches of God.” Here Paul addresses those who might be contentious and argue that a woman did not have to be covered. But Paul says we, nor the churches of God, have no such custom of a woman going uncovered while praying or prophesying. Thus, Paul plainly uses the word custom, inferring that covering a woman is a custom, but there is no custom of having a woman uncovered.
- Important texts for today:
- Vs. 2 Paul refers to apostolic traditions that he “handed down” to them. The word “tradition” refers to that which is “handed down.” It may be handed down from God and the apostles, or handed down from men. Mk. 7:6-9 condemns worship that is based on the “traditions of men.” But here, Paul commends the Corinthians for following the traditions he handed down to them.Vs. 3, 8-9 Concerning roles of men and women, there is a principle of headship that is rooted in creation. As noted before, this has nothing to do with equality; all are equal, but not equal in roles. Note that this is not the custom. The custom (covering) is what reflected the roles, but the roles were God-given from the beginning. “The woman was made from the man. Neither was man created for woman, but woman for man.”
- Vs. 16 “We have no such custom, nor do the churches of God.” This is one of many texts in the New Testament, and especially in 1 Corinthians, in which Paul proclaims a universal pattern of practice throughout all the churches. We have already noted 4:17. Later, in 14:33-34 Paul will say, “As in all the churches of the saints, the women should keep silent in the churches…” And in 16:1 “As I gave orders to the churches of Galatia, so you must do….” Therefore, indicates a principle that is universal and absolute – men and women must reflect the roles God gave them from the beginning. Cf. 1 Timothy 2:13-14.
- Most importantly is what this whole text teaches us for today.
- First, we have seen what it does not teach. No woman today offers inspired prayers or prophesy. Further, a woman wearing a covering today does not indicate her submission to her husband or to any man. Neither does a woman who is uncovered indicate a lack of submission. No one today, at least in Western countries, could properly answer vs. 13; no one could “judge for themselves” that it was improper for a woman to pray uncovered. In fact, they would “judge” the opposite.
- But, this text still teaches us a very important and neglected principle: men and woman today must not ever have their hair or wear their clothes in such a way that would indicate that they are violating the roles God has given them. Clothing and hairstyles send a message to those around us concerning who we are and what we stand for.
- Dress in a way that professes godliness, 1 Tim. 2:10
- Hair & dress that indicates rebelliousness is wrong
- Hair & dress that connects one with gangs, ungodly organizations or groups (rock groups) is wrong.
- Hair and dress that does not identify oneself with his or her biological gender
Berry Kercheville