TRV
Translation
King James Version
But if any man seem to be contentious, we have no such custom, neither the churches of God.
Complete Jewish Bible
However, if anyone wants to argue about it, the fact remains that we have no such custom, nor do the Messianic communities of God.
Berean Standard Bible
If anyone is inclined to dispute this, we have no other practice, nor do the churches of God.
American Standard Version
But if any man seemeth to be contentious, we have no such custom, neither the churches of God.
World English Bible Messianic
But if any man seems to be contentious, we have no such custom, neither do God’s assemblies.
Geneva Bible (1599)
But if any man lust to be contentious, we haue no such custome, neither the Churches of God.
Young's Literal Translation
and if any one doth think to be contentious, we have no such custom, neither the assemblies of God.
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In the KJVVerse 28,617 of 31,102
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Commentary on 1 Corinthians 11 verses 1–16
1 ¶ Be ye followers of me, even as I also am of Christ.
2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
4 Every man praying or prophesying, having his head covered, dishonoureth his head.
5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
8 For the man is not of the woman; but the woman of the man.
9 Neither was the man created for the woman; but the woman for the man.
10 For this cause ought the woman to have power on her head because of the angels.
11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
12 For as the woman is of the man, even so is the man also by the woman; but all things of God.
13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The first verse of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: Be ye followers of me, as I also am of Christ (Co1 11:1), fitly closes his argument; and the way of speaking in the next verse looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe,
I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (Co1 11:2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated fRom. and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it.
II. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the tow sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, Co1 11:5. It is indeed an apostolical canon, that the women should keep silence in the churches (Co1 14:34; Ti1 2:12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, ch. 14. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done.
III. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, Co1 11:4, Co1 11:5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand,
IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (Co1 11:3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, Co1 11:3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (Co1 11:7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, Co1 11:8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen 24:65. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (Ti1 2:14), which increased her subjection to man, Gen 3:16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us.
V. He thinks fit to guard his argument with a caution lest the inference be carried too far (Co1 11:11, Co1 11:12): Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Gen 2:18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Gen 2:24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (Co1 11:12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power.
VI. He enforces his argument from the natural covering provided for the woman (Co1 11:13-15): "Judge in yourselves - consult your own reason, hearken to what nature suggests - is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.
VII. He sums up all by referring those who were contentious to the usages and customs of the churches, Co1 11:16. Custom is in a great measure the rule of decency. And the common practice of the churches is what would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–16. Public domain.
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TertullianAD 220
On the Veiling of Virgins
Why do we partly acknowledge the definition of the apostle, as absolute with regard to "every man," without entering upon disquisitions as to why he has not withal named the boy; but partly prevaricate, though it is equally absolute with regard to "every woman? ""If any," he says, "is contentious, we have not such a custom, nor (has) the Church of God." He shows that there had been some contention about this point; for the extinction whereof he uses the whole compendiousness (of language): not naming the virgin, on the one hand, in order to show that there is to be no doubt about her veiling; and, on the other hand, naming "every woman," whereas he would have named the virgin (had the question been confined to her).
CyprianAD 258
Epistle LXXII
Hence it is in vain that some who are overcome by reason oppose to us custom, as if custom were greater than truth; or as if that were not to be sought after in spiritual matters which has been revealed as the better by the Holy Spirit. For one who errs by simplicity may be pardoned, as the blessed Apostle Paul says of himself, "I who at first was a blasphemer, and a persecutor, and injurious; yet obtained mercy, because I did it ignorantly." But after inspiration and revelation made to him, he who intelligently and knowingly perseveres in that course in which he had erred, sins without pardon for his ignorance. For he resists with a certain presumption and obstinacy, when he is overcome by reason. Nor let any one say, "We follow that which we have received from the apostles," when the apostles only delivered one Church, and one baptism, which is not ordained except in the same Church. And we cannot find that any one, when he had been baptized by heretics, was received by the apostles in the same baptism, and communicated in such a way as that the apostles should appear to have approved the baptism of heretics.
CyprianAD 258
Epistle LXXII
These things, dearest brother, I have briefly written to you, according to my abilities, prescribing to none, and prejudging none, so as to prevent any one of the bishops doing what he thinks well, and having the free exercise of his judgment. We, as far as in us lies, do not contend on behalf of heretics with our colleagues and fellow-bishops, with whom we maintain a divine concord and the peace of the Lord; especially since the apostle says, "If any man, however, is thought to be contentious, we have no such custom, neither the Church of God." Charity of spirit, the honour of our college, the bond of faith, and priestly concord, are maintained by us with patience and gentleness. For this reason, moreover, we have with the best of our poor abilities, with the permission and inspiration of the Lord, written a treatise on the "Benefit of Patience," which for the sake of our mutual love we have transmitted to you. I bid you, dearest brother, ever heartily farewell.
CyprianAD 258
Epistle XXX
For what is there either in peace so suitable, or in a war of persecution so necessary, as to maintain the due severity of the divine rigour? Which he who resists, will of necessity wander in the unsteady course of affairs, and will be tossed hither and thither by the various and uncertain storms of things; and the helm of counsel being, as it were, wrenched from his hands he will drive the ship of the Church's safety among the rocks; so that it would appear that the Church's safety can be no otherwise secured, than by repelling any who set themselves against it as adverse waves, and by maintaining the ever-guarded rule of discipline itself as if it were the rudder of safety in the tempest. Nor is it now but lately that this counsel has been considered by us, nor have these sudden appliances against the wicked but recently occurred to us; but this is read of among us as the ancient severity, the ancient faith, the ancient discipline, since the apostle would not have published such praise concerning us, when he said "that your faith is spoken of throughout the whole world" unless already from thence that vigour had borrowed the roots of faith from those times; from which praise and glory it is a very great crime to have become degenerate. For it is less disgrace never to have attained to the heraldry of praise, than to have fallen from the height of praise; it is a smaller crime not to have been honoured with a good testimony, than to have lost the honour of good testimonies; it is less discredit to have lain without the announcement of virtues, ignoble without praise, than, disinherited of the faith, to have lost our proper praises. For those things which are proclaimed to the glory of any one, unless they are maintained by anxious and careful pains, swell up into the odium of the greatest crime.
John ChrysostomAD 407
Homily on 1 Corinthians 26
"But if any man seems to be contentious, we have no such custom, neither the Churches of God."
It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. "For we," saith he, "have no such custom," so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, "neither the Churches of God;" signifying that they resist and oppose themselves to the whole world by not yielding. However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept this law. So great is the power of the Crucified.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 11:16, Paul emphatically concludes his discourse on head coverings and church order by asserting that if anyone wishes to be contentious about the practices he has outlined, neither he nor the collective "churches of God" endorse or exhibit such a disputatious attitude or deviate from these established customs. This verse serves as a powerful appeal to apostolic authority, universal Christian practice, and the importance of unity and decorum within the body of Christ, effectively shutting down further argument on the matter.
CONTEXT
Literary Context: This verse serves as the decisive conclusion to Paul's extensive instruction regarding head coverings and gender roles in public worship, spanning 1 Corinthians 11:2-15. Paul begins this section by commending the Corinthians for remembering his teachings (1 Corinthians 11:2), then immediately delves into the hierarchical order of creation (God, Christ, man, woman) as a basis for his instructions on head coverings (1 Corinthians 11:3-10). He balances this with a reminder of mutual dependence in the Lord (1 Corinthians 11:11-12) and appeals to natural order and common sense (1 Corinthians 11:13-15). Verse 16 acts as a final, authoritative word, moving from reasoned argument to a firm declaration of established practice and apostolic consensus, preempting any further debate.
Historical & Cultural Context: The city of Corinth was a bustling Roman colony, a major trade hub known for its diverse population, wealth, and notorious immorality. The Corinthian church, a young community, struggled with internal divisions, pride, and the assimilation of pagan cultural norms into Christian practice. The issue of head coverings was deeply intertwined with social customs of honor, shame, and public identity in the Greco-Roman world. For women, a covered head often signified modesty, respectability, and marital status, while an uncovered head could imply promiscuity or a rejection of social norms. For men, long hair or a covered head could be seen as effeminate or a sign of shame. Paul's instructions were not merely about fashion but about maintaining a distinct Christian witness and order that reflected God's created order, avoiding scandal, and ensuring that worship was conducted in a manner that honored God and distinguished believers from the surrounding culture.
Key Themes: 1 Corinthians 11:16 powerfully reinforces several key themes prevalent throughout 1 Corinthians. Firstly, it underscores apostolic authority; Paul's "we" refers to himself and his fellow apostles, whose teachings are normative for the churches. Secondly, it emphasizes church order and unity, contrasting the contentious spirit with the consistent, unified practices of "the churches of God," highlighting the importance of conformity to a common standard for the sake of peace and witness. This aligns with Paul's broader concern for order in worship, as seen in 1 Corinthians 14:33. Thirdly, the verse addresses the problem of contentiousness and division, a recurring issue in Corinth (e.g., 1 Corinthians 1:10-13). Paul seeks to quell unnecessary disputes that undermine the church's mission and internal harmony, advocating for a spirit of humility and submission to established Christian practice rather than a quarrelsome disposition.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 1 Corinthians 11:16 to deliver his concluding statement with force and finality. Firstly, he uses Hypothetical Questioning ("But if any man seem to be contentious") to directly confront potential dissent without naming specific individuals, making the statement universally applicable to anyone holding such an attitude. Secondly, there is a strong element of Apostolic Assertion and Appeal to Authority, as Paul declares "we have no such custom," leveraging his position as an apostle to establish the norm. This is immediately followed by an Appeal to Precedent and Consensus through the phrase "neither the churches of God," which functions as a powerful Argument from Universal Practice. By stating that this custom is not found in any of God's churches, Paul effectively isolates the contentious individual or group, implying that their position is aberrant and outside the mainstream of Christian fellowship. This combination of direct address, authoritative declaration, and appeal to widespread Christian practice serves as a rhetorical "mic drop," aiming to definitively end the debate.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 11:16 profoundly speaks to the theological importance of unity, order, and humility within the Christian community. It underscores that while Christian liberty is vital, it is not an excuse for contentiousness or for undermining the peace and common witness of the church. Paul's appeal to "the churches of God" highlights a nascent understanding of a universal Christian identity and practice, suggesting that local congregations are part of a larger body and should strive for harmony rather than isolated, divisive customs. This verse implicitly teaches that certain practices, even if not explicitly commanded in every detail, become normative through apostolic teaching and widespread acceptance, particularly when they contribute to the decorum and spiritual health of the community. It challenges believers to prioritize the collective good and the testimony of the gospel over personal preferences or a quarrelsome spirit.
REFLECTION AND APPLICATION
While the specific issue of head coverings may not be a central debate in most contemporary churches, the underlying principles of 1 Corinthians 11:16 remain profoundly relevant for fostering healthy Christian communities. This verse calls believers to a spirit of humility and a commitment to unity over personal preferences or a desire to argue. It reminds us that our individual expressions of faith should consider the collective witness and established order of the broader church. When disagreements arise, we are challenged to discern whether our stance is driven by a genuine pursuit of truth and godliness or by a "contentious" spirit that thrives on division. Ultimately, Paul's concluding statement encourages us to submit to apostolic teaching and the consensus of the Christian community, prioritizing peace, mutual edification, and the clear testimony of the gospel above all else. This requires a willingness to yield, to listen, and to love, even when we might hold differing opinions on non-essential matters.
Questions for Reflection
FAQ
What does Paul mean by "contentious" in this verse?
Answer: By "contentious" (Greek: philóneikos), Paul is referring to someone who is fond of strife, quarrelsome, or disputatious. It describes a person who is inclined to argue or debate, often for the sake of the argument itself rather than a genuine pursuit of truth or understanding. In the context of 1 Corinthians 11, Paul is directly addressing anyone who might want to challenge or undermine his instructions regarding head coverings and church order with an argumentative spirit. He is essentially saying that such a spirit of opposition is not tolerated or exemplified by the apostles or by the other churches of God.
Does this verse imply that all churches must have identical customs and practices?
Answer: While 1 Corinthians 11:16 emphasizes a common standard and the unity of practice among "the churches of God," it does not necessarily demand absolute uniformity in every minor custom across all Christian denominations today. The "custom" Paul refers to here relates to the specific issue of decorum and order in worship, particularly concerning gender roles and public appearance, which had significant cultural implications in the first century. The verse primarily condemns a contentious spirit that seeks to disrupt established, biblically sound order. It encourages deference to apostolic teaching and the general consensus of the wider Christian community on matters of church practice that promote peace, unity, and a clear witness, rather than fostering division over non-essential issues. The broader principle is that Christian communities should strive for order and avoid practices that cause unnecessary strife or dishonor God.
How can this verse be applied to disagreements within modern churches?
Answer: 1 Corinthians 11:16 provides a vital principle for navigating disagreements in contemporary churches. It calls believers to prioritize unity and peace over personal preferences or a desire to argue. When debates arise, especially over matters of church practice, structure, or non-essential doctrines, this verse encourages us to examine our own spirit: are we genuinely seeking God's will with humility, or are we being "contentious"? It reminds us that the broader body of Christ often holds consistent practices that foster godliness and good order, and we should be wary of positions that isolate us from the consensus of faithful believers or disrupt the peace of the local congregation. Ultimately, it encourages a spirit of submission to wise leadership and a commitment to building up the church rather than tearing it down through endless disputes, echoing Paul's call in Romans 14:19 to pursue "what makes for peace and for mutual upbuilding."
CHRIST-CENTERED FULFILLMENT
1 Corinthians 11:16, while addressing practical church order, finds its ultimate fulfillment and deepest meaning in Christ. The contentious spirit Paul condemns stands in stark contrast to the very nature and mission of Jesus, who came not to strive or cry out (Matthew 12:19), but to bring peace and reconciliation. Christ himself is the head of the church (Ephesians 5:23), and His desire is for His body, the church, to be unified and without division, reflecting His own oneness with the Father (John 17:20-23). The "customs" and order Paul advocates are ultimately designed to reflect the beauty and order of Christ's reign, where every member functions harmoniously as part of His body (1 Corinthians 12:12-27). Furthermore, Christ's supreme act of humility in emptying Himself and taking the form of a servant (Philippians 2:5-8) serves as the ultimate example for believers to abandon contentious attitudes and embrace a spirit of submission, love, and unity for the sake of the gospel and the glory of God. In Christ, we find the model for how to live in community, prioritizing peace and mutual edification over personal disputes, thereby fulfilling the very purpose for which the church exists.