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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 11:1–16. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
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Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: "The man ought not to cover his head, forasmuch as he is the image of God." Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, "Let us make man in our own image, after our likeness" ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head But wherefore "ought the woman to have power over her head, because of the angels? " If it is because "she was created for the man," and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline.
Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was Caesar's, said, "Render to Caesar what are Caesar's, and what are God's to God; "that is, the image of Caesar, which is on the coin, to Caesar, and the image of God, which is on man, to God; so as to render to Caesar indeed money, to God yourself.
The will of God is our sanctification, for He wishes His "image "-us-to become likewise His "likeness; " that we may be "holy" just as Himself is "holy.
And he asks what will be the appearance of the risen body, when this human form, as according to him useless, shall wholly disappear; since it is the most lovely of all things which are combined in living creatures, as being the form which the Deity Himself employs, as the most wise Paul explains: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; "
Although man and woman are of the same substance, the man has relational priority because he is the head of the woman. He is greater than she is by cause and order, but not by substance. Woman is the glory of man, but there is an enormous distance between that and being the glory of God.
Then he states also a cause, as one discoursing with those who are free: a thing which in many places I have remarked. What then is the cause?
"For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God."
This is again another cause. "Not only," so he speaks, "because he hath Christ to be His Head ought he not to cover the head, but because also he rules over the woman." For the ruler when he comes before the king ought to have the symbol of his rule. As therefore no ruler without military girdle and cloak, would venture to appear before him that hath the diadem: so neither do thou without the symbols of thy rule, (one of which is the not being covered,) pray before God, lest thou insult both thyself and Him that hath honored thee.
And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection. "But the woman is the glory of the man." Therefore the rule of the man is natural.
From this we learn that man is not the image of God because of his soul or because of his body. If that were the case, woman would be the image of God in exactly the same way as man, because she too has a soul and a body. What we are talking about here is not nature but a relationship. For just as God has nobody over him in all creation, so man has no one over him in the natural world. But a woman does—she has man over her.
[The Manichaeans say]: “The devil should not have been allowed to approach the woman.” On the contrary, she should not have allowed the devil to approach her. She was made so that, if she were unwilling, she could have prevented his approach. Then they say: “Maybe the woman should not even have been made.” This would be to admit that something good should not have been made. For there can be no doubt that the woman is good—so good that the apostle says that she is the glory of man and that all things are from God. .
It is not as though one part of humanity belongs to God as its author and another to darkness, as some claim. Rather the part that has the power of ruling and the part that is ruled are both from God. Thus the apostle says, “A man certainly should not cover his head, since he is the image and glory of God, but a woman is the glory of man.” .
This image made to the image of God is not equal to and coeternal with him whose image he is, and it would not be, even if it had not sinned at all. The meaning of the words of God when he said: “Let us make man to our image and likeness” must be understood. They were not spoken in the singular but in the plural. For man was not made in the image of the Father alone, or of the Son alone, or of the Holy Spirit alone, but in the image of the Trinity.
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Summary
1 Corinthians 11:7 is a pivotal verse in Paul's discourse on order, authority, and public worship within the early Christian community in Corinth, establishing a theological foundation for his instructions regarding head coverings. It asserts that man, being the direct "image and glory of God," should not cover his head, while woman, being "the glory of the man," has a distinct, complementary relationship that is reflected in her conduct during worship. This verse grounds the practical directives in the created order, emphasizing the divinely established distinctions and relationships between God, man, and woman.
Context
Literary Context
This verse is embedded within Paul's broader discussion in 1 Corinthians 11:2-16 concerning proper conduct during Christian assembly, specifically addressing the symbolic significance of head coverings for women and uncovered heads for men while praying or prophesying. Paul begins this section by commending the Corinthians for remembering his teachings and then immediately introduces the principle of headship in 1 Corinthians 11:3, stating that "the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." Verse 7 serves as the theological bedrock for the subsequent instructions, linking the outward practice to the inherent created order and divine hierarchy, thereby moving beyond mere cultural convention to a deeper, theological rationale. The passage continues to elaborate on these distinctions, appealing to creation, angels, and nature to reinforce the importance of acknowledging God's design.
Historical & Cultural Context
First-century Corinth was a bustling, cosmopolitan port city, a melting pot of Greek, Roman, and various Eastern cultures. Public appearance and social status were highly significant. For women, head coverings often symbolized modesty, honor, and a woman's marital status or social standing. Unveiling could be associated with prostitutes or women of ill repute, or it could be a sign of rebellion against societal norms. For men, an uncovered head in public or during religious rites was generally a sign of honor, authority, and direct access to the divine, particularly in Roman and Greek contexts. To cover a man's head might signify shame, mourning, or submission to another, which would contradict the cultural understanding of a man's role. Paul's instructions, therefore, navigate these cultural nuances, not merely endorsing them but reinterpreting them through the lens of God's created order and the new spiritual realities in Christ, ensuring that Christian practice would not dishonor God or misrepresent the Gospel in the eyes of the surrounding society.
Key Themes
1 Corinthians 11:7 contributes significantly to several major themes within Paul's letter and broader theology. The primary theme is Divine Order and Headship, as articulated in 1 Corinthians 11:3, where God establishes a hierarchical structure from God to Christ, to man, and then to woman. This verse grounds this order in the Creation Narrative, drawing directly from the accounts in Genesis 1 and Genesis 2, particularly the creation of humanity in God's image and the subsequent creation of Eve from Adam. It also addresses the theme of Gender Roles and Distinctions, emphasizing that while men and women are equally valuable in Christ (a theme Paul addresses elsewhere, such as in Galatians 3:28), they have distinct, complementary roles that reflect God's design. Finally, the verse touches on Symbolism in Worship, indicating that outward practices should align with and express deeper theological truths about God's design and the relationships He has ordained.
Exposition and Analysis
Key Word Analysis
This term (G1504) denotes a likeness, a representation, or a manifestation. When Paul states that man is the "image" of God, he is drawing directly from Genesis 1:27, where humanity (male and female) is created in God's image. In this specific context, Paul emphasizes the man's unique role as a direct, unmediated representation of God's authority and nature within the created order, particularly in public worship. To cover his head would be to obscure or diminish this direct representation.
This word (G1391) refers to honor, splendor, dignity, or renown. For man to be the "glory of God" means he reflects God's honor and majesty. His existence and position in the created order bring praise and recognition to God. Conversely, for the woman to be the "glory of the man" signifies that her existence, beauty, and complementary role reflect and enhance the man's honor and dignity, derived from her creation from and for him, as described in Genesis 2. This highlights a derived glory, not a lesser one, but one that points back to the man as her immediate source in creation.
The term anḗr (G435) specifically refers to an individual male, a husband, or a man in distinction from a woman, rather than humanity in general (anthrōpos). Similarly, gynḗ (G1135) refers to a woman, specifically a wife. Paul's precise use of these terms underscores the gender-specific roles and relationships he is discussing, grounding them in the distinct creation of male and female and their interrelationship, particularly as husband and wife, which serves as a foundational model for broader male-female dynamics in the church.
Verse Breakdown
"For a man indeed ought not to cover [his] head,"
This opening clause presents Paul's directive for men. The conjunction "For" (G1063, gár) indicates that what follows is a reason or explanation for the preceding instructions (implied from 1 Corinthians 11:3-6). The phrase "ought not" (G3784, opheílō + G3756, ou) signifies a moral obligation or a necessity rooted in divine order. A man's uncovered head in prayer or prophesying was to signify his direct and unmediated relationship with God, reflecting his position of authority and representation.
"forasmuch as he is the image and glory of God:"
This phrase provides the theological rationale for the man's uncovered head. It directly links the man's identity and role to the creation account. Being the "image" (eikṓn) of God means he visually and functionally represents God's authority and character. Being the "glory" (dóxa) of God means his very existence and position reflect God's honor and splendor. To cover his head would be to obscure or dishonor this divine representation.
"but the woman is the glory of the man."
The adversative conjunction "but" (G1161, dé) introduces a contrast, explaining the woman's distinct position. Her "glory" (dóxa) is not directly of God in the same unmediated sense as the man's in this context, but it is "of the man." This refers to her creation from man and for man, as detailed in Genesis 2. Her existence and complementary role reflect the man's honor and dignity, making her a testament to his original creation and need. This statement underscores a derived glory and a complementary relationship within the created order, justifying her symbolic head covering as an acknowledgment of this divine design.
Literary Devices
Paul employs several literary devices in 1 Corinthians 11:7 to convey his theological argument. Foremost is Allusion, as the verse directly alludes to the creation narratives in Genesis 1 and Genesis 2, particularly the creation of man in God's image (Genesis 1:27) and the creation of woman from man (Genesis 2:18-23). This provides a foundational, divine authority for his instructions. There is also clear Contrast established between the man and the woman, particularly in their relationship to "glory." The man is the "glory of God," while the woman is the "glory of the man." This highlights their distinct, though equally valuable, roles and origins within the created order. This contrast is further emphasized through Parallelism in the structure of the two clauses, setting up a direct comparison between the man's direct representation of God and the woman's derived representation of the man.
Theological and Thematic Connections
1 Corinthians 11:7 stands as a foundational text for understanding Pauline theology on gender, creation, and authority within the church. It articulates a specific aspect of the Imago Dei (image of God), emphasizing the man's direct representation of God's authority and glory in the created order, while simultaneously defining the woman's glory as derived from and complementary to the man. This does not imply inferiority in spiritual worth or dignity before God, but rather distinct roles and relationships established at creation. The passage reinforces the concept of divine headship, where order and submission are not about suppression but about reflecting the harmonious relationships within the Godhead and between Christ and the church. It underscores that our outward conduct, even in seemingly mundane practices, can embody profound theological truths about God's design for humanity and the cosmos.
Reflection and Application
1 Corinthians 11:7, while rooted in a specific cultural context regarding head coverings, invites believers to a deeper reflection on timeless principles of divine order, human identity, and relational dynamics. It challenges us to consider how our lives, both individually and corporately, reflect God's design and bring Him glory. Rather than focusing solely on the external symbol, we are called to discern the underlying theological truths: that God is a God of order, that He has created humanity with distinct yet complementary roles, and that these distinctions are meant to bring Him honor. This verse encourages us to appreciate the unique contributions and dignity of both men and women, recognizing that true freedom and flourishing come from embracing God's wise and loving design. It prompts us to consider how our conduct, in all spheres of life, communicates our understanding and reverence for God's established patterns.
Questions for Reflection
FAQ
Does "the woman is the glory of the man" imply inferiority?
No, the statement "the woman is the glory of the man" does not imply inferiority in value or spiritual standing before God. Paul's argument is rooted in the creation account in Genesis 2, where Eve was created from Adam and for Adam as a "helper suitable for him" (Genesis 2:18). In this context, her existence and complementary role reflect and enhance the man's honor and dignity. Just as the moon reflects the light of the sun, the woman reflects the glory of the man, who in turn reflects the glory of God. This is a statement about origin and relational order, not about inherent worth. Both men and women are equally created in God's image (Genesis 1:27) and are equally redeemed in Christ (Galatians 3:28).
Is the practice of head coverings still mandatory for women today based on this verse?
The interpretation of whether head coverings are mandatory today is a subject of ongoing debate among Christians. Some interpret Paul's instructions as culturally specific to first-century Corinth, where head coverings symbolized modesty and honor within that society. They argue that the underlying principles of order, respect for authority, and avoiding cultural offense are timeless, but the specific application (head coverings) may vary. Others believe that Paul's appeal to the created order (man as image of God, woman as glory of man) transcends culture, making the practice of head coverings a perpetual command for women in public worship. Regardless of the specific application, the verse consistently calls believers to consider how their outward conduct reflects deeper theological truths about God's design and the relationships He has ordained.
Christ-Centered Fulfillment
While 1 Corinthians 11:7 primarily grounds its argument in the created order, its ultimate fulfillment and reinterpretation are found in Christ. Jesus Christ is the perfect "image of the invisible God" (Colossians 1:15) and the "radiance of God's glory" (Hebrews 1:3), embodying the divine glory that man was created to reflect. In Christ, the distinctions of male and female, while maintained in creation, are transcended in terms of spiritual access and worth, as "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). This means that both men and women, through faith in Christ, equally bear the image of God and are being renewed into His likeness (Colossians 3:10), reflecting His glory. Furthermore, Christ Himself is the ultimate "head" not only of every man but also of the Church, which is His body (Ephesians 5:23). Thus, the principles of headship and glory find their ultimate meaning and harmonious expression in the person and work of Jesus, who perfectly models submission to the Father while being fully God, and who unites all believers into one glorious body, reflecting His own divine splendor.