Analytical Study of I Corinthians 11 Essay Example

man is born of a woman.

And all things are from God. 13 Judge for yourselves: is it appropriate for a wife to pray to God without covering her head? 4 Doesn't nature itself teach you that if a man has long hair, it is shameful for him, 15 but if a woman has long hair, it is her beauty? For her hair is given to her as a covering. 16 If anyone wants to argue about this, we do not have such a custom, nor do the churches of God. It is important to understand the context of the city of Corinth during the time Paul wrote his letter to the Corinthians. Numerous issues had arisen in the early church, particularly in Corinth. Let's first examine the historical and geographical background of Corinth.

Corinth was a prominent city in ancient times, serving as the capital of the Roman province of Achaia. It was densely populated and known for its bustling commercial center. Today, Greece has a prefecture named Achaia. Corinth's strategic location on the route from Rome to the East, along with being a thriving port city, made it an ideal place for the gospel to spread. This is because numerous merchants and travelers from different regions passed through it. However, Corinth was also infamous for its immoral and promiscuous activities.

The city of Corinth was dominated by the 'Acrocorinth', a hill that stood at a height of over 1,850 feet. This hill was home to a large temple dedicated to Aphrodite, the Greek goddess of love. Inside the temple, there were around 1,000 priestesses who were considered sacred prostitutes. At

nightfall, these priestesses would descend into the city and engage in their profession on the streets. The worship of Aphrodite in this cult focused on celebrating sex. This type of worship can be compared to the worship of Ashtoreth (which originated from Syrian worship of Astarte) during Solomon's, Jeroboam's, and Josiah's times. During his second missionary journey in the early 50s AD, Paul preached about the gospel in Corinth (Acts 18:1–18).

In a vision, Jesus assured Paul that there were many people in the city where opposition was increasing (Acts 18:10). With this assurance, Paul remained for eighteen months, teaching them God's word (Acts 18:11). Through Paul's ministry, God brought forth and established the church in Corinth. The primary reason for writing 1 Corinthians was a letter received by Paul from the Corinthian church that needed a reply. However, what mattered most to Paul was the news he had heard apart from the letter.

Paul expressed his concern about the problems arising among the believers in Corinth, which resulted in inconsistent behavior. He was particularly troubled by some members who desired to maintain connections with pagan society, causing a blurred distinction between the Church and the world. This matter greatly preoccupied Paul, as he devoted six chapters addressing it before discussing their initial concerns. It is believed that Paul wrote this letter while he was in Ephesus.

Chloe’s household members informed Paul about different church factions (1:11). In Ephesus, Stephanus, Fortunatus, and Achaicus visited Paul and brought a contribution for his ministry (16:17). In ancient Greece, both men and women dressed similarly, but women wore a kalumma or veil specifically for their

hair, not the Arab veil. The kalumma was a part of everyday attire for Greek women.

According to the text, the only women who did not wear veils were the hetairai, who were the influential mistresses of Corinthians. Slaves and convicted adulteresses also had their heads shaved as a form of punishment. Additionally, it has been proposed that the sacred prostitutes from the local temple of Aphrodite also did not wear veils. In Corinthians, Paul's message explores opposing ideas. Since the prostitutes and mistresses chose to have short or shaved hair, Paul may have been suggesting that a Godly woman should not be mistaken for one of these pagan women.

According to Leon Morris in his book "1 Corinthians: An Introduction and Commentary," it is suggested that some Corinthian women, who were seen as liberated, opted not to wear veils during public worship. Paul opposes this view and argues that they should continue wearing veils. In the first century, Jewish women always wore veils in public, although it remains uncertain what the customs were elsewhere. A. Oepke proposes that customs may have varied, while Conzelmann believes that respectable Greek women probably wore head coverings in public. If Conzelmann's viewpoint is correct, then the behavior of Christian women in Corinth deviates from societal norms.

Paul firmly rejected the idea of needlessly flouting accepted conventions, considering it to be incompatible with Christian life. In verse 2, he commended the Corinthians for remembering and upholding the traditions that he had passed on to them. The Greek word used for traditions is "paradosis," which refers to a handing down or over, essentially a tradition. Although some

translations interpret this word as an ordinance, the vast majority translate it as tradition.

The discussion of women wearing veils on their heads by Jewish and Greek cultures is interpreted as Paul addressing tradition and distinguishing female Christian followers from pagans. 1 Corinthians 11:2-16 emphasizes the hierarchical structure within relationships, with verse 3 stating "But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God." Paul's main focus in this passage pertains to the relationship between husbands and wives, rather than the broader dynamic between men and women.

The concept of "head" (Gk. kephale) is often interpreted as a metaphorical "source," similar to the head of a river. However, in ancient Greek literature, there are over 50 examples where the expression "person A is the head of person(s) B" always implies that person A has authority over person(s) B. Therefore, it is more appropriate to understand "head" (kephale) here as a metaphor for "authority" (see also Eph. 1:22; 5:23; Col. 2:10).

It is pleasantly surprising that Paul can commend the Christians in Corinth because they remember me in everything and uphold the traditions that I have taught them.

In 11:23, Paul explicitly refers to these traditions, specifically mentioning the institution of the Lord's Supper. He also mentions in 15:1 and 3 that he passed on the fundamentals of the gospel. The significance of reliable oral tradition is emphasized in a culture without written literature. Nursery rhymes can be seen as a trustworthy example of oral tradition. Once something becomes deeply rooted in a

community's culture, it remains an essential part of it. It is important to remember that Paul taught the Corinthian church for 18 months when considering their worship practices, and his teaching was consistently strong.

The passage 11:3-16 indicates that there was a divisive element in Corinth that strongly disputed the issue of head-coverings for women. It should be noted that Corinth was a city known for its immorality, with temple "priestesses" who were actually prostitutes. A woman with short hair was seen as sinful, and would often walk around the city without a veil, which was the customary covering. Even today in some Eastern countries, women do not venture outdoors without a veil, as it is considered disrespectful to their husbands and could lead to temptation.

The Bible states that among the Jews, having a shorn head was considered immoral (see Num. 5:11–31, specifically v. 18). Therefore, Paul advises women in the church to wear a veil when worshiping publicly in order to maintain their reputation. This veil represents their submission to the Lord and their husbands, acknowledging the principle of headship. In verses 2–16, Paul clarifies that men and women have distinct differences but these differences are intended for interdependence rather than diminishing the significance of one gender.

The theological argument presented by Paul is based on the order of Creation. According to this order, man has precedence as he was created first and woman was formed from his flesh. Eve was made to fulfill Adam's need for companionship, not the other way around. This reflects in the relationship between a man and his wife, where the man is considered

the "head" of the woman, just like Christ is the Head of man. There exists a proper order that involves subordination or submission (vv. 3–10). God values order and demonstrates it through His actions in both creation and salvation.

According to the order established by God in creation, women are placed in a subordinate position (v. 3). This subordination is evident in verses 7 and 8, as seen in Genesis 1:26-27. While man represents God's glory above all other creatures, woman, though subordinate to man, also reflects his glory as she too is made in God's image. Together, they collectively embody God's image. It is important to understand that being subordinate does not imply inferiority or lack of respect towards those who hold a higher position. Paul addresses this issue by beginning with our Lord Jesus Christ (v. 3).

The author consistently approaches every problem by first considering its connection to the Lord Jesus and his central role in the faith and life of God’s people. The Lord Jesus Christ, who is the Son of God and the Second Person of the Trinity, holds a subordinate position to the Father (v. 3). However, despite being subordinate, he is equally important as the Father. Hence, subordination existed prior to human sin, existing already in the relationship between the Father and Son in the Trinity. The divine order can be described as follows: God ... Christ ... husband ... wife.

Just as Christ willingly submitted to his Father, wives should willingly submit to their husbands. Paul refers to man in Verse 4 and 7, stating that since man was created in the "image and

glory of God," he should not cover his head. However, woman is not made in the image of man; it was Seth, not Eve, who was in the image of Adam (Gen. 5:3). Therefore, her relationship with man is different from man's relationship with God. Woman has her own unique place separate from that of man.

Verse 5 states that if a wife prays or prophesies without covering her head, it dishonors her head. This is because women have a unique connection to men and are seen as their glory. However, this does not condone the enslavement of women; rather, it highlights the importance and worth that God attributes to women as equal individuals who embody man's glory.

According to verses 8 and 9, man was created before woman and given authority over creation. This reflects divine dominion. Woman, on the other hand, was created from man and shared in his glory. She was elevated above other creatures but also subjected to her husband, deriving honor from him as she was made for him. Her purpose was to be a help-meet to the man, emphasizing her role in supporting and providing comfort to him.

In Christian assemblies, it is expected that women do not engage in actions that may be perceived as an attempt to achieve equality with men, since they are always intended to be under male authority. When Rebekah met Isaac and committed herself to him, she wore a veil to demonstrate her submission. Despite the confusion surrounding this interpretation, Paul's main concern appears to be ensuring that worship in the church at Corinth is conducted in a respectful and

orderly manner. The meaning behind Paul's statement about women needing a symbol of authority on their heads because of the angels (10) remains unclear.

The acknowledgement of angels in the church during worship is emphasized by Paul and discussed by Vincent in his book WORD STUDIES IN THE NEW TESTAMENT. Both the Old Testament and Early Christian Church believed that holy angels are present in worship assemblies. The church's purpose goes beyond avoiding disapproval from angels; it is meant to align harmoniously with the divine economy that includes them. Chrysostom, as quoted by Hammond, reminds worshippers to be serious since they stand and sing alongside angels. Bengel explains that just as angels are connected to God, women are connected to men.

In accordance with the Bible, God's face is exposed while angels in His presence are concealed. Similarly, when in His presence, women should veil their faces as a sign of respect and submission to men. Neglecting to do so would be inappropriate and offensive to the angels. It is believed that angels are present during worship; hence, women should cover their heads as a demonstration of reverence and also to exhibit submission towards men, as mentioned in Matthew 18:10, 31. Considering the vulnerability of women, they rely on the assistance of angels and thus should be cautious not to offend them. These guidelines aim to underscore the interconnectedness of man and woman by highlighting their mutual dependency (1 Corinthians 11:11-12).

The creation of woman from man and the birth of man from woman emphasize the partnership and fundamental equality between the sexes. Paul clarifies that his previous statements are not meant

to subordinate women. In the Lord, both sexes exist in relation to each other. The man should not overstate the importance of his creation before the woman, as there is an equal significance. Paul reiterates that woman originated from man, but now adds that man is born through the woman, referring to the natural process of birth rather than the Genesis story.

The text emphasizes the divine priority by stating that every man comes from a woman and ultimately, from God. In verse 14, it is mentioned that men should have short hair while women should have long hair. This difference in hair length signifies that men are supposed to be uncovered while women should cover their heads. However, there is an exception to this rule for Nazarites who are allowed to have long hair as part of a vow approved by God (Nu 6:5). This explains why Jesus had long hair. Thus, Paul attributes the distinction between long and short hair to natural differences between genders rather than any form of dependence or independence.

The cultural universality of this concept is hard to determine, but Paul's main point is evident: God has designed men and women with unique characteristics. Every individual should honor God by embracing their assigned gender roles. This entails men embodying true masculinity and women embodying true femininity, without being confined by stereotypes. Instead, we should comprehend the essence of humanity from God's viewpoint. Verse 16 strengthens the idea that we must avoid conflict as it has no place in the church. In summary,

Because there are not many similar passages, our comprehension of Paul's writings and how

they relate to our current circumstances is restricted. Some denominations still uphold the tradition of women covering their heads during worship, while others do not. The word paradosis in Greek is usually translated as tradition in most versions. Yet, I cannot find a divine instruction for women to cover their heads during worship. Additionally, the act of covering one's head or wearing a veil in the past is significantly different from wearing a hat nowadays.

The head-covering customs in Corinth were significant. Prostitutes would typically keep their heads uncovered, indicating their profession. Conversely, when a woman covered her head, it represented respect and politeness. Certain countries still enforce the requirement for women to wear veils or coverings when venturing out in public. If a Christian woman in Corinth ignored the customary practice of wearing a head-covering, she might have conveyed an incorrect impression about the liberties provided by their faith and potentially led others astray. Her behavior could be perceived as disregarding her role as a wife. It is crucial to thoroughly examine these underlying principles and apply them appropriately within our own cultural setting.

The code for men and women's relationship is more important than any kind of head-covering according to Paul. The text refers to the application of Paul's writings today. Though the specific instructions no longer apply, the principles still do. A Christian woman should dress sensibly and appropriately, avoiding anything that would offend society. It is more crucial to present a good testimony to Christ than to exercise personal freedom. Paul desires women to dress modestly and naturally in Christian worship.

The purpose of worship is to

give glory to God and show that Christians are able to freely worship and honor Him. In verses 7 to 10, Paul explains that there is a feeling of duty and responsibility in worship. When a wife covers her head, it represents her submission to her husband's authority. According to this interpretation, a Christian wife should respect her husband's wishes regarding clothing in church, and unmarried women should follow the commonly accepted standards within their church community.

According to Barclay, the writings of Paul in his letters to the Corinthians regarding women were influenced by the immoral atmosphere of the ancient city where he wrote. Barclay stresses the significance of upholding modesty in such a location and advises against interpreting local regulations as universally applicable principles. I concur with this viewpoint, as do various other authors I have cited.

Despite the differences between our circumstances and those of Paul in Corinth, it is undeniable that having someone out of place always hinders God's work. In Corinth, specific issues arose that led Paul to address the topic of head coverings. Even after two millennia, society continues to be influenced by worldly trends, which leads to various fashion choices and cultural norms. Today, it is not uncommon to see men with long hair and women with short hair.

In today's society, women have adopted a similar dressing style to men, even wearing slacks. In the workplace, both genders are treated equally. However, the focus of the passage is primarily on the relationships between God and Jesus, Jesus and Man, and Man and Woman rather than head coverings. It is crucial to demonstrate modesty in

both attire and conduct within the local church. While it is not mandatory for women to wear veils during worship, we should approach worship with reverence and respect. We must be cautious not to conform to worldly ways as they can undermine our testimony.