1 Corinthians 11:3

KJV

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.

KJV (with Strong's)

But {G1161} I would have {G2309} you {G5209} know {G1492}, that {G3754} the head {G2776} of every {G3956} man {G435} is {G2076} Christ {G5547}; and {G1161} the head {G2776} of the woman {G1135} is the man {G435}; and {G1161} the head {G2776} of Christ {G5547} is God {G2316}.

Complete Jewish Bible

But I want you to understand that the head of every man is the Messiah, and the head of a wife is her husband, and the head of the Messiah is God.

Berean Standard Bible

But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.

American Standard Version

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.

Commentary

### SUMMARY
First Corinthians 11:3 serves as a foundational theological statement within Paul's broader discussion on order and roles in the Corinthian church, particularly concerning public worship. It articulates a divinely established hierarchy of headship: God is the ultimate head of Christ, Christ is the head of every man, and man is the head of woman. This verse provides the theological underpinning for Paul's subsequent instructions regarding conduct, emphasizing a principle of functional authority and accountability that reflects the harmonious relationships within the Godhead.

### CONTEXT
* **Literary Context:** This verse initiates Paul's instructions regarding head coverings and conduct in public worship, a significant portion of [1 Corinthians 11](/1-corinthians/11 "1 Corinthians 11 - Order in Worship"). Paul has just concluded his discussion on Christian liberty and the importance of acting for the glory of God and the good of others ([1 Corinthians 10:31-33](/1-corinthians/10-31-33 "1 Corinthians 10:31-33 - Do All to the Glory of God")). He begins chapter 11 by commending the Corinthians for remembering his teachings and holding to the traditions he passed on ([1 Corinthians 11:2](/1-corinthians/11-2 "1 Corinthians 11:2 - Paul's Commendation")). Verse 3 then immediately establishes the theological framework for the specific practices he is about to address, linking the practical outworking of Christian life to a cosmic, divine order. This foundational principle of headship is crucial for understanding the subsequent verses concerning gender roles in prayer and prophecy.
* **Historical & Cultural Context:** The city of Corinth was a bustling, cosmopolitan center in the Roman Empire, known for its diverse population, wealth, and moral laxity. Greco-Roman society, while varied, generally upheld patriarchal structures, and public displays often reflected social status and honor. Women in Corinth, particularly those associated with pagan cults, sometimes held prominent public roles or expressed themselves in ways that challenged conventional norms. The early Christian community in Corinth, composed of both Jews and Gentiles, was navigating how to live out their new faith in Christ within this complex cultural milieu. Paul's instructions in [1 Corinthians](/1-corinthians/1 "The First Letter to the Corinthians") often address the tension between Christian freedom and cultural expectations, aiming to preserve the church's witness and internal order. The concept of "headship" would have resonated with their understanding of social hierarchies, but Paul redefines it through a theological lens rooted in creation and the nature of God.
* **Key Themes:** The central theme introduced here is **divine order and headship**. Paul establishes a structured relationship that reflects God's design for authority and submission, not based on inherent worth but on functional roles. This concept of headship is a recurring theme in Paul's epistles, where Christ is consistently presented as the [head of the Church](/ephesians/5-23 "Ephesians 5:23 - Christ as Head of the Church") and of all creation ([Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ, Head of the Body")). Furthermore, the verse subtly introduces the theme of **Trinitarian relations**, affirming the ultimate authority of God the Father even as it acknowledges the co-equality and divine nature of Christ. The statement "the head of Christ is God" points to a functional subordination within the Godhead, which Christ willingly embraced in His earthly ministry, demonstrating humility and obedience ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Exaltation")). This divine pattern provides the ultimate model for all human relationships within the church.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **head (Greek, _kephalḗ_):** While literally referring to the physical head, in this context, _kephalḗ_ carries a significant metaphorical meaning. Scholars generally agree that it primarily denotes "authority," "leader," or "ruler," as seen in Paul's consistent use of the term to describe Christ's leadership over the Church ([Ephesians 1:22](/ephesians/1-22 "Ephesians 1:22 - Christ, Head Over All Things")). However, it can also carry the nuance of "source" or "origin," particularly in the man-woman relationship, alluding to the creation account where Eve was taken from Adam ([Genesis 2:21-23](/genesis/2-21-23 "Genesis 2:21-23 - The Creation of Eve")). Paul's usage here likely encompasses both aspects, emphasizing both authority and ontological origin.
* **man (Greek, _anḗr_):** This term specifically refers to an adult male, as opposed to _anthrōpos_, which is the generic term for human being (male or female). In this verse, _anḗr_ is used consistently to denote the male individual, distinguishing him from "woman" (_gynḗ_) and establishing his specific role in the headship structure. It can also mean "husband" in marital contexts, which is relevant to the broader discussion of relationships.
* **woman (Greek, _gynḗ_):** This word refers to an adult female, or specifically a wife. Its pairing with _anḗr_ in the second clause of the verse highlights the specific relationship between male and female within the established order. The use of these specific terms for "man" and "woman" rather than generic "humanity" underscores that Paul is addressing gender-specific roles within the church and potentially within marriage, as part of the divine order.

#### Verse Breakdown
* **"But I would have you know":** The Greek particle _dé_ (G1161) introduces a new, important point, often translated as "but" or "now." The phrase "I would have you know" (from _thélō_ G2309 and _eídō_ G1492) indicates Paul's strong desire for the Corinthians to grasp this fundamental truth. It signals that what follows is not merely a suggestion but a crucial theological premise upon which his subsequent instructions are built. It emphasizes the authoritative nature of his teaching.
* **"that the head of every man is Christ":** This clause establishes Christ's universal Lordship and authority over all humanity, specifically every male individual. It asserts that Christ is the ultimate authority and source of life and direction for every man, reflecting His position as Lord of all creation and the Head of the Church ([Ephesians 1:22-23](/ephesians/1-22-23 "Ephesians 1:22-23 - Christ, Head of the Church")). This foundational statement grounds the subsequent points in Christ's supreme authority.
* **"and the head of the woman is the man":** This statement extends the principle of headship to the relationship between man and woman. Building on the preceding clause, it indicates a functional order where the man serves as the "head" (authority/source) for the woman. This concept is often understood in light of the creation narrative ([Genesis 2:18-24](/genesis/2-18-24 "Genesis 2:18-24 - The Creation of Eve")), where the woman was created from and for the man, and is not to be interpreted as a statement of inherent superiority or inferiority in worth, but rather a divinely ordained functional relationship.
* **"and the head of Christ is God":** This final clause completes the hierarchical structure, placing God the Father as the ultimate head of Christ. This profound theological statement affirms the Father's ultimate authority within the Godhead, even while upholding the co-equality and full divinity of the Son. It speaks to the functional subordination of the Son to the Father's will, a relationship of perfect unity and obedience that Christ perfectly demonstrated during His earthly ministry ([John 5:19](/john/5-19 "John 5:19 - The Son Does What He Sees the Father Do")). This divine pattern serves as the ultimate model for all other headship relationships.

#### Literary Devices
Paul employs several literary devices to convey his message with clarity and emphasis. The most prominent is **Metaphor**, specifically the use of "head" (_kephalḗ_). While literally referring to a physical body part, Paul consistently uses it metaphorically to signify authority, leadership, and sometimes origin. This metaphor is central to establishing the hierarchical relationships he describes. Additionally, the verse exhibits strong **Parallelism** through its tripartite structure: "the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." This repetitive grammatical structure highlights the three distinct yet interconnected levels of headship, creating a clear and memorable chain of authority. The use of this parallel structure lends a sense of divine order and universality to the principles being laid out. The overall argument also functions as an **Argument from Analogy**, drawing a parallel between the relationships within the Godhead and the relationships between men and women, thereby grounding human order in divine reality.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is profoundly significant for Christian theology, establishing a framework for understanding divine order and authority that permeates creation and redemption. It highlights that all authority ultimately derives from God the Father, who is the supreme head. Christ, though fully God, willingly submits to the Father's will, providing the ultimate example of perfect obedience and functional subordination within the Godhead. This divine pattern then serves as the blueprint for human relationships, particularly between men and women, emphasizing that functional roles do not diminish inherent worth or spiritual equality. Instead, they are designed for harmonious operation and the flourishing of God's creation, mirroring the perfect unity and order found in the Trinity. Understanding this verse is crucial for grasping Paul's broader theology of roles, submission, and the church's structure, all of which are ultimately designed to bring glory to God.

* [Ephesians 5:23](/ephesians/5-23 "Ephesians 5:23 - Christ as Head of the Church")
* [Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ, Head of the Body, the Church")
* [Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Obedience")

### REFLECTION AND APPLICATION
First Corinthians 11:3 invites believers to contemplate the profound order woven into the fabric of existence, from the divine relations within the Godhead to human relationships. It challenges us to embrace a posture of humility and submission to rightful authority, recognizing that such submission is not a sign of weakness but a reflection of the divine pattern. For individuals, it underscores Christ's ultimate headship over every aspect of our lives, calling us to live in obedience and surrender to His Lordship. For the church, it provides a theological basis for understanding complementary roles and responsibilities, fostering an environment where all members can contribute harmoniously under Christ's supreme authority. This verse reminds us that true freedom and flourishing are found not in rejecting order, but in aligning ourselves with God's wise and loving design, always remembering the equal dignity and spiritual value of all people in Christ ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile, Slave or Free, Male or Female in Christ")).

#### Questions for Reflection
* **How does understanding the "headship" of God over Christ deepen your appreciation for Christ's humility and obedience?**
* **In what areas of your life do you need to more fully acknowledge Christ as your head and submit to His authority?**
* **How can the principle of functional headship, as described in this verse, promote harmony and effectiveness within the church or in personal relationships, without diminishing anyone's inherent worth?**
* **What practical steps can you take to live out the divine order described in this verse in a way that honors God and blesses others?**

### FAQ

**Does this verse imply that men are superior to women?**

Answer: No, this verse does not imply that men are inherently superior to women in value, intelligence, or spiritual standing. The concept of "headship" here refers to a functional role or a relationship of authority and accountability, not a statement of ontological superiority. Paul consistently teaches the equal spiritual value and dignity of all believers in Christ, regardless of gender ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Equality in Christ")). The analogy to Christ's headship under God the Father is crucial: Christ is fully God and equal in essence to the Father, yet He willingly submits to the Father's will in terms of role and mission ([John 14:28](/john/14-28 "John 14:28 - The Father is Greater Than I")). Similarly, the man's headship over the woman is a functional ordering for harmonious operation, reflecting a divine pattern, not a declaration of one gender's inherent worth over another.

**How does "the head of Christ is God" relate to the doctrine of the Trinity?**

Answer: This statement is a profound Trinitarian truth. It affirms the ultimate authority of God the Father within the Godhead, while simultaneously upholding the co-equality and full divinity of Jesus Christ. It points to a functional subordination of the Son to the Father, not an ontological inferiority. The Son, in His incarnate state and even in His eternal relationship with the Father, perfectly exemplifies obedience and submission to the Father's will for the sake of the divine plan of redemption ([John 5:19](/john/5-19 "John 5:19 - The Son Can Do Nothing of Himself")). This demonstrates the perfect unity, love, and order within the Trinity, where distinct persons have distinct roles yet share one divine essence. This divine pattern of harmonious relationship and ordered authority serves as the ultimate model for all other relationships described in the verse.

**Is Paul's teaching on headship culturally bound, or is it a timeless principle?**

Answer: This is a complex question with various interpretations among scholars. While Paul certainly addresses the Corinthian church within their specific historical and cultural context, the theological foundation he lays in [1 Corinthians 11:3](/1-corinthians/11-3 "1 Corinthians 11:3 - The Divine Order") is rooted in the very nature of God and the creation order ([Genesis 2](/genesis/2 "Genesis 2 - The Creation of Man and Woman")). This suggests that the principle of headship, as a reflection of divine order, transcends mere cultural norms. However, the specific *expressions* or *applications* of this principle (such as head coverings, as discussed later in the chapter) may have been more culturally specific. Many theologians argue that the underlying principle of complementary roles and ordered relationships, modeled after the Trinity, is timeless, even if its outward manifestations may vary across different cultural contexts, always guided by biblical wisdom and the leading of the Holy Spirit.

### CHRIST-CENTERED FULFILLMENT
First Corinthians 11:3, while establishing a divine order of headship, finds its ultimate fulfillment and most profound meaning in Jesus Christ. He is the preeminent "head of every man," not merely as a figure of authority, but as the one who perfectly embodies and reveals God's redemptive plan. Christ's willing submission to the Father's headship, even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")), demonstrates the true nature of divine authority: it is characterized by self-sacrificial love, humble service, and perfect obedience, not domination. As the Head of the Church, His body ([Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ, Head of the Body")), Christ leads His people not through coercion, but through grace, empowering them for service and unity. The order established in this verse ultimately points to the new creation in Christ, where all relationships are to be redeemed and reordered according to His perfect example, culminating in the Father receiving all glory through the Son ([1 Corinthians 15:28](/1-corinthians/15-28 "1 Corinthians 15:28 - Christ Submits to the Father")). Thus, the principles of headship and submission, when viewed through the lens of Christ, become a pathway to flourishing, reflecting the very life and love of the Triune God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 3:16

¶ Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee.

Colossians 1:18

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence.

1 Corinthians 3:23

And ye are Christ's; and Christ [is] God's.

Colossians 3:18

¶ Wives, submit yourselves unto your own husbands, as it is fit in the Lord.

Ephesians 4:15

But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:

Ephesians 5:22

Wives, submit yourselves unto your own husbands, as unto the Lord.

Ephesians 5:24

Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.