7-9. Argument, also, from man's more immediate relation to God, and the woman's to man.
he is ... image ... glory of God--being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man ([Psa 8:4], ; compare [2Co 8:23]). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare [Jas 3:9]). But "image" alone is applied to the Son of God ([Col 1:15]; compare [He 1:3]). "Express image," Greek, "the impress." The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Creed].
woman ... glory of ... man--He does not say, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of God, as well as the man ([Ge 1:26], ). But as the moon in relation to the sun ([Ge 37:9]), so woman shines not so much with light direct from God, as with light derived from man, that is, in her order in creation; not that she does not in grace come individually into direct communion with God; but even here much of her knowledge is mediately given her through man, on whom she is naturally dependent.
10. power on her head--the kerchief: French couvre chef, head-covering, the emblem of "power on her head"; the sign of her being under man's power, and exercising delegated authority under him. Paul had before his mind the root-connection between the Hebrew terms for "veil" (radid), and "subjection" (radad).
because of the angels--who are present at our Christian assemblies (compare [Psa 138:1], "gods," that is, angels), and delight in the orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanor and dress of the latter being indicative of that inward humility which angels know to be most pleasing to their common Lord ([1Co 4:9]; [Ep 3:10]; [Ec 5:6]). Hammond quotes Chrysostom, "Thou standest with angels; thou singest with them; thou hymnest with them; and yet dost thou stand laughing?" Bengel explains, "As the angels are in relation to God, so the woman is in relation to man. God's face is uncovered; angels in His presence are veiled ([Is 6:2]). Man's face is uncovered; woman in His presence is to be veiled. For her not to be so, would, by its indecorousness, offend the angels ([Mt 18:10], ). She, by her weakness, especially needs their ministry; she ought, therefore, to be the more careful not to offend them."
11. Yet neither sex is insulated and independent of the other in the Christian life [Alford]. The one needs the other in the sexual relation; and in respect to Christ ("in the Lord"), the man and the woman together (for neither can be dispensed with) realize the ideal of redeemed humanity represented by the bride, the Church.
12. As the woman was formed out of (from) the man, even so is man born by means of woman; but all things (including both man and woman) are from God as their source ([Ro 11:36]; [2Co 5:18]). They depend mutually each on the other, and both on him.
13. Appeal to their own sense of decorum.
a woman ... unto God--By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and angels [Bengel].
14. The fact that nature has provided woman, and not man, with long hair, proves that man was designed to be uncovered, and woman covered. The Nazarite, however, wore long hair lawfully, as being part of a vow sanctioned by God ([Nu 6:5]). Compare as to Absalom, [2Sa 14:26], and [Ac 18:18].
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].
16. A summary close to the argument by appeal to the universal custom of the churches.
if any ... seem--The Greek also means "thinks" (fit) (compare [Mt 3:9]). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness ([1Co 1:20]).
we--apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to Tertullian [Estius]. The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we--us" ([1Co 4:9], ).
no such custom--as that of women praying uncovered. Not as Chrysostom, "that of being contentious." The Greek term implies a usage, rather than a mental habit ([Joh 18:39]). The usage of true "churches (plural: not, as Rome uses it, 'the Church,' as an abstract entity; but 'the churches,' as a number of independent witnesses) of God" (the churches which God Himself recognizes), is a valid argument in the case of external rites, especially, negatively, for example, Such rites were not received among them, therefore, ought not to be admitted among us: but in questions of doctrine, or the essentials of worship, the argument is not valid [Sclater] ([1Co 7:17]; ).
neither--nor yet. Catholic usage is not an infallible test of truth, but a general test of decency.
17. in this--which follows.
I declare--rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)."
that--inasmuch as; in that you, &c. Here he qualifies his praise ([1Co 11:2]). "I said that I praised you for keeping the ordinances delivered to you; but I must now give injunction in the name of the Lord, on a matter in which I praise you not; namely, as to the Lord's Supper ([1Co 11:23]; [1Co 14:37]).
not for the better--not so as to progress to what is better.
for the worse--so as to retrograde to what is worse. The result of such "coming together" must be "condemnation" ([1Co 11:34]).
18. first of all--In the first place. The "divisions" (Greek, "schisms") meant, are not merely those of opinion ([1Co 1:10]), but in outward acts at the love-feasts (Agapæ), ([1Co 11:21]). He does not follow up the expression, "in the first place," by "in the second place." But though not expressed, a second abuse was in his mind when he said, "In the first place," namely, THE ABUSE OF SPIRITUAL GIFTS, which also created disorder in their assemblies [Alford], ([1Co 12:1]; , 26, 33, 40).
in the church--not the place of worship; for Isidore of Pelusium denies that there were such places specially set apart for worship in the apostles' times [Epistle, 246.2]. But, "in the assembly" or "congregation"; in convocation for worship, where especially love, order, and harmony should prevail. The very ordinance instituted for uniting together believers in one body, was made an occasion of "divisions" (schisms).
partly--He hereby excepts the innocent. "I am unwilling to believe all I hear, but some I cannot help believing" [Alford]: while my love is unaffected by it [Bengel].
19. heresies--Not merely "schisms" or "divisions" ([1Co 11:18]), which are "recent dissensions of the congregation through differences of opinion" [Augustine, Con. Crescon. Don. 2.7, quoted by Trench, Greek Synonyms of the New Testament], but also "heresies," that is, "schisms which have now become inveterate"; "Sects" [Campbell, vol. 2, pp. 126, 127]: so [Ac 5:17]; translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words ([Mt 18:7]; , ; [Lu 17:1]) foresees "there must be (come) also" matured separations, and established parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of both the godly and the ungodly, and to the discipline of the former for glory. "Heresies" had not yet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms. St. Augustine's rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in all things, charity."
that ... approved may be made manifest--through the disapproved (reprobates) becoming manifested ([Lu 2:35]; [1Jo 2:19]).
20. When ... therefore--Resuming the thread of discourse from [1Co 11:18].
this is not to--rather, "there is no such thing as eating the Lord's Supper"; it is not possible where each is greedily intent only on devouring "HIS OWN supper," and some are excluded altogether, not having been waited for ([1Co 11:33]), where some are "drunken," while others are "hungry" ([1Co 11:21]). The love-feast usually preceded the Lord's Supper (as eating the Passover came before the Lord's Supper at the first institution of the latter). It was a club-feast, where each brought his portion, and the rich, extra portions for the poor; from it the bread and wine were taken for the Eucharist; and it was at it that the excesses took place, which made a true celebration of the Lord's Supper during or after it, with true discernment of its solemnity, out of the question.
21. one taketh before other--the rich "before" the poor, who had no supper of their own. Instead of "tarrying for one another" ([1Co 11:33]); hence the precept ([1Co 12:21], ).
his own supper--"His own" belly is his God ([Php 3:19]); "the Lord's Supper," the spiritual feast, never enters his thoughts.
drunken--The one has more than is good for him, the other less [Bengel].
22. What!--Greek, "For."
houses--(compare [1Co 11:34])--"at home." That is the place to satiate the appetite, not the assembly of the brethren [Alford].
despise ye the church of God--the congregation mostly composed of the poor, whom "God hath chosen," however ye show contempt for them ([Jas 2:5]); compare "of God" here, marking the true honor of the Church.
shame them that have not--namely, houses to eat and drink in, and who, therefore, ought to have received their portion at the love-feasts from their wealthier brethren.
I praise you not--resuming the words ([1Co 11:17]).
23. His object is to show the unworthiness of such conduct from the dignity of the holy supper.
I--Emphatic in the Greek. It is not my own invention, but the Lord's institution.
received of the Lord--by immediate revelation ([Ga 1:12]; compare [Ac 22:17], ; [2Co 12:1-4]). The renewal of the institution of the Lord's Supper by special revelation to Paul enhances its solemnity. The similarity between Luke's and Paul's account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness.
night--the time fixed for the Passover ([Ex 12:6]): though the time for the Lord's Supper is not fixed.
betrayed--With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.
24. brake--The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper."
my body ... broken for you--"given" ([Lu 22:19]) for you (Greek, "in your behalf"), and "broken," so as to be distributed among you. The oldest manuscripts omit "broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal "body" could not have been meant; for Christ was still sensibly present among His disciples when He said, "This is My body." They could only have understood Him symbolically and analogically: As this bread is to your bodily health, so My body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest manuscripts.
in remembrance of me--(See on [1Co 11:25]).
25. when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [Bengel].