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Public-domain commentary
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
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
Then, having affirmed his point, he states again other reasons and causes also, leading thee to the first creation, and saying thus:
"For the man is not of the woman, but the woman of the man."
But if to be of any one, is a glory to him of whom one is, much more the being an image of him.
"For neither was the man created for the woman, but the woman for the man."
This is again a second superiority, nay, rather also a third, and a fourth, the first being, that Christ is the head of us, and we of the woman; a second, that we are the glory of God, but the woman of us; a third, that we are not of the woman, but she of us; a fourth, that we are not for her, but she for us.
This is all that is needed to demonstrate the primacy of the man, for the woman was created to serve him, not the other way round.
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Summary
In 1 Corinthians 11:9, the Apostle Paul grounds his instructions regarding order in Christian worship in the created order, specifically emphasizing the divine purpose in the creation of humanity. He asserts that man was not created for the woman, but rather the woman was created for the man, drawing directly from the Genesis account to establish a theological foundation for complementary roles and relationships within the church community. This verse highlights God's intentional design and the specific relational purpose of woman in relation to man, not implying inferiority but rather a divinely ordained order for mutual flourishing and the glory of God.
Context
Literary Context
This verse is an integral part of Paul's broader discussion in 1 Corinthians 11 concerning proper conduct and order during public worship, particularly regarding head coverings and the roles of men and women. Paul establishes a theological framework for his practical instructions, beginning with the principle of headship in 1 Corinthians 11:3, stating that God is the head of Christ, Christ is the head of every man, and the man is the head of the woman. Verse 9 directly follows and reinforces the statement in 1 Corinthians 11:8, which asserts that "the man is not of the woman; but the woman of the man." By referencing the creation narrative, Paul provides the ultimate rationale for the distinctions and relational dynamics he is addressing, rooting contemporary practice in primordial divine design.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan hub known for its diverse population, wealth, and often, its moral laxity. The early Christian community there was grappling with various issues, including internal divisions, ethical challenges, and questions about worship practices. In this context, Paul addresses issues of social order and gender roles, which were understood differently across various cultural groups. While head coverings had different cultural significances (e.g., modesty, marital status, honor) in Greco-Roman society, Paul elevates the discussion beyond mere cultural convention, grounding it in a theological understanding of creation. His appeal to the Genesis account would have resonated with both Jewish and Gentile converts familiar with the Old Testament, providing a universal, trans-cultural basis for understanding human identity and relationships within the new covenant community.
Key Themes
The passage contributes to several significant themes within 1 Corinthians and the broader biblical narrative. The most prominent is Divine Order and Headship, where Paul systematically lays out a hierarchy that begins with God and extends through Christ to humanity, providing a framework for relational harmony. This verse specifically underscores Creation Theology, drawing upon the foundational Genesis account to explain the origin and purpose of humanity. It speaks to the theme of Complementary Roles between men and women, emphasizing that while distinct in their creation and relational purpose, both are equally valuable in God's eyes, as affirmed in Genesis 1:27. Finally, these theological truths are applied to the practical theme of Worship Decorum and Authority, guiding the Corinthian church on how to conduct themselves in a manner that honors God's design during their gatherings.
Exposition and Analysis
Key Word Analysis
This verb means "to fabricate" or "to found," implying an original formation or establishment. In this context, it refers to God's direct act of bringing humanity into existence. Paul uses it to emphasize that the order of creation—man first, then woman—was not accidental but a deliberate, purposeful act of God, establishing a foundational truth for understanding human relationships.
This preposition, when used with the genitive case as it is here, denotes the channel, reason, or purpose of an action. In the phrase "created for the woman" or "for the man," it signifies "on account of," "for the sake of," or "with a view to." Paul's use of diá here is crucial, as it indicates the telos or ultimate purpose behind the creation of the woman, linking directly to the narrative in Genesis 2:18 where God states, "It is not good that the man should be alone; I will make him an help meet for him."
This term refers to a female human being, and can also mean "wife." In this verse, it specifically denotes the female gender in contrast to the male (anḗr), highlighting the distinct yet complementary nature of the two sexes as established in creation. Paul's argument hinges on the distinct identity and relational purpose of the woman as she was brought forth by God.
Verse Breakdown
"Neither was the man created for the woman;"
This initial clause serves as a negative assertion, setting up a contrast with the subsequent positive statement. Paul explicitly states that the primary purpose of man's creation was not to serve as a complement or helper to the woman. This negates any idea that man's existence was contingent upon or primarily directed towards the woman's needs, reinforcing the Genesis account where man was created first.
"but the woman for the man."
This is the central affirmation of the verse, providing the core theological rationale. It asserts that the woman was indeed created "for the man"—meaning for his benefit, as his helper, and to complete him. This aligns perfectly with the divine declaration in Genesis 2:18 that it was "not good that the man should be alone," leading to the creation of Eve as a "helper suitable for him." This "for" denotes a purposeful design for relationship, companionship, and mutual flourishing, not subordination in terms of inherent worth or dignity.
Literary Devices
Paul employs several literary devices in this concise verse to convey his theological argument with clarity and force. The most prominent is Antithesis or Contrast, evident in the "Neither... but..." construction. This rhetorical device sharply contrasts two ideas, emphasizing the second by negating the first. Here, it highlights the specific purpose of the woman's creation by explicitly denying the inverse for the man. Furthermore, the verse functions as an Allusion to the Genesis creation narrative, particularly Genesis 2. Paul does not quote verbatim but draws upon the foundational truth of the creation order, assuming his audience's familiarity with the account. This serves as a powerful Rhetorical Argumentation, using a universally accepted (among believers) historical and theological truth to ground his practical instructions concerning order and roles within the Corinthian church.
Theological and Thematic Connections
1 Corinthians 11:9 is deeply rooted in the biblical theology of creation, affirming God's intentional design for humanity. It teaches that while both male and female are equally created in the image of God (Genesis 1:27), there is a distinct order and purpose in their creation. The phrase "the woman for the man" does not imply inferiority but rather a complementary relationship, where the woman was created to be a "helper suitable" for the man (Genesis 2:18), fulfilling a need that man could not meet on his own. This divine design promotes harmony, mutual dependence, and the flourishing of both genders within their God-given roles, reflecting the relational nature of God Himself. It underscores that our identities and relationships are not arbitrary but are wonderfully patterned after God's wise and loving intent.
Reflection and Application
1 Corinthians 11:9 invites us to ponder the profound wisdom of God's original design for humanity and its implications for our relationships today. Understanding that the woman was created "for the man" is not a license for male domination or female subjugation, but rather a call to appreciate the beautiful complementarity God intended. It highlights that both men and women have distinct, yet equally vital, purposes within God's grand narrative. For individuals, this means embracing our God-given identities and roles with humility and gratitude, recognizing that our ultimate purpose is to glorify God. In marriage, it encourages husbands and wives to live out their complementary roles in mutual love and respect, with the husband leading in sacrificial love and the wife responding in respectful partnership, mirroring Christ and the Church. In the broader church community, it calls for an ordered and harmonious environment where men and women can exercise their gifts in ways that honor God's design, fostering an atmosphere of dignity, service, and spiritual growth for all.
Questions for Reflection
FAQ
Does 1 Corinthians 11:9 imply that women are inferior to men?
No, this verse does not imply that women are inferior to men in worth or dignity. The phrase "the woman for the man" speaks to purpose and order in creation, not to inherent value. The Bible consistently teaches that both male and female are created in God's image (Genesis 1:27) and are equally valuable in His sight. Paul's argument in 1 Corinthians 11 is rooted in the sequence of creation (man first, then woman from man, as detailed in Genesis 2) and the purpose for which woman was created—as a "helper suitable" for man (Genesis 2:18). This "helper" role is not one of subservience but of essential partnership and completion, reflecting God's wise design for human flourishing and relational harmony.
Christ-Centered Fulfillment
While 1 Corinthians 11:9 speaks to the created order, its ultimate fulfillment and deepest meaning are found in Christ. The divine order established in creation, where the woman was created "for the man," points to a greater spiritual reality: all humanity, both male and female, is ultimately created for God's glory and finds its ultimate purpose and identity in Christ. Jesus Himself perfectly embodies the principle of headship and humble service, demonstrating that true authority is expressed through self-sacrificial love, as seen in His giving of Himself for the church (Ephesians 5:25). In Christ, the distinctions of creation are not erased, but transcended in terms of spiritual standing and access to God, for "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 unity in Christ elevates both men and women to equal standing as heirs of God's grace, enabling them to live out their distinct yet complementary roles in a way that reflects the harmonious and loving relationship within the Trinity and ultimately points to the new creation where all things are made new in Him (Revelation 21:5).