Exegesis of 1 Corinthians 11:8-9 on Head Coverings
Exegesis of 1 Corinthians 11:8-9 on Head Coverings
1 Corinthians 11:8-9 states, "For man was not made from woman, but woman from man. Neither was man created for woman, but woman for man" [1]. This passage is part of Paul's discussion on head coverings during worship in Corinth.
The surrounding context of 1 Corinthians 11:8-9 is Paul's argument regarding the propriety of head coverings for men and women during public worship. In the preceding verses, Paul discusses the relationship between men and women, using the creation narrative to establish the order and roles of men and women (1 Corinthians 11:3-7) [1]. The subsequent verses continue this discussion, focusing on the interdependence of men and women and the cultural norms of the time (1 Corinthians 11:10-16) [2, 3].
Historically, this passage was written by Paul to the Corinthian church in the mid-first century. Corinth was a cosmopolitan city with diverse cultural influences, which sometimes led to confusion and controversy within the early Christian community [5]. Paul's letter addresses various issues, including the proper attire for men and women during worship.
The key terms in 1 Corinthians 11:8-9 are "man" (ἀνήρ, anēr) and "woman" (γυνή, gynē), which are central to understanding Paul's argument about creation and the roles of men and women. The original language highlights the distinction between the sexes and their respective roles as described in Genesis [3].
A major exegetical decision in interpreting 1 Corinthians 11:8-9 involves understanding the significance of the creation order and its application to the Corinthian church. Paul uses the Genesis account to argue that woman was created for man, establishing a hierarchical relationship between the sexes [7]. Interpreters must consider whether this hierarchy is seen as universal and timeless or as culturally specific to the Corinthian context.
The range of interpretations on 1 Corinthians 11:8-9 varies among commentators. Some, like John Gill, view Paul's instructions as timeless, applicable to all Christian worship [6]. Others, such as the Tyndale House commentary, suggest that Paul's argument is based on traditional social conventions and the cultural context of Corinth, implying that the specific application may vary in different cultural settings [7, 5].
In tradition, 1 Corinthians 11:8-9 has been used to inform discussions on the roles of men and women in the church and society. The passage has been cited in debates about women's ordination and the propriety of certain attire during worship. For example, Adam Clarke's commentary reflects a Methodist/Wesleyan perspective, emphasizing the importance of propriety and decency in worship [8].
The interpretation of 1 Corinthians 11:8-9 continues to influence contemporary discussions on gender roles and worship practices. While some traditions maintain that Paul's instructions are universally applicable, others see the passage as culturally conditioned, requiring careful consideration of its historical and literary context.
The practice of head covering during worship, as discussed in 1 Corinthians 11, has evolved over time. In some Christian traditions, the practice has been retained as a symbol of modesty and respect, while in others, it has been largely abandoned as a cultural relic [4]. The ongoing debate reflects the complex interplay between cultural context, biblical interpretation, and Christian practice.
Sources
- 1 Corinthians “For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man. -- 1 Corinthians 11:7”
- 1 Corinthians “Every man praying or prophesying, having his head covered, dishonors his head. -- 1 Corinthians 11:4”
- I Corinthians “I Corinthians 11:7 (YLT) — for a man, indeed, ought not to cover the head, being the image and glory of God, and a woman is the glory of a man,”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:15: her hair . . . for a covering--Not that she does not need additional covering. Nay, her long hair shows she ought to cover her head as much as possible. The will ought to accord with nature [BENGEL].”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:16: 11:16 if anyone wants to argue about this: Some in the cosmopolitan Corinthian church did not agree with Paul. • Paul’s final argument is that the use of a head covering was an established custom of the church. Most contemporary interpreters take this verse to mean that the custom was culturally based.”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 11 (introduction): INTRODUCTION TO 1 CORINTHIANS 11 In this chapter the apostle blames both men and women for their indecent appearance in public worship, and admonishes them how they should behave with the reasons of it; and also corrects some abuses and irregularities among them, at, or before, the Lord's supper; which leads him to give a particular account of that ordinance, of the nature, use, and design of it, and some directions about the performance of it, and attendance on it. He begins with an exhortation suitable to what he had said in the latter part of ”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:3: 11:3-16 Paul now addresses a woman’s use of a head covering. Paul argues that women publicly praying or prophesying should wear a veil as an element of dressing modestly and appropriately in public worship (cp. 1 Tim 2:9; 1 Pet 3:3). Apparently some in Corinth were rejecting head coverings based on freedom in Christ. Paul’s argument in favor of the custom is based on traditional social conventions, the Genesis account of creation, and the watchful eye of angels. 11:3 The head of every man is Christ, the head of woman is man, and the head of Christ is God: T”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 11 (introduction): The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, Co1 11:1-6. Reasons why they should act differently, Co1 11:7-16. They are also reproved for their divisions and heresies, Co1 11:17-19. And for the irregular manner in which they celebrated the Lord's Supper, Co1 11:20-22. The proper manner of celebrating this holy rite laid down by the apostle,”