Read the Passage: 1 Corinthians 11:1-16

Listen to the Redeemed Mind Podcast: 1 Corinthians 11:1-16

Addressing the Issue (11:1–6)

Paul begins this chapter by appealing to his own example as he urges believers, “Imitate me” (1 Cor. 11:1a) and then he praises the church for “remember[ing] me in all things” (1 Cor. 11:2a). Paul’s self-references here were not prideful but were based upon both his own imitation of Christ (cf. 1 Cor. 11:1b) and his “keep[ing of] the traditions” (1 Cor. 11:2b). By “traditions” Paul meant the practices of the church that he had taught to the believers in Corinth, which were in accord with the Word of God (cf. 2 Thess. 2:15). In 1 Cor. 11:3 Paul gives a divine principle that should govern the expression of gender roles as they are manifested in local customs in Corinth. Paul writes, “The head of every man is Christ, the head of woman is man, and the head of Christ is God” (1 Cor. 11:3). With this divine principle, Paul was appealing to God’s design of and desire for order in all relationships.

It is important to observe that the difference Paul is discussing in this passage is a distinction in roles or function, which is not a judgment about worth, value, intellect, ability, and the like. Within every relationship, there is a proper order: one party has the role of headship (which often entails activities such as leading, providing, protecting, etc.) and the other party has the role of submission (which often entails activities such as helping, following, assisting, etc.). Within the city of Corinth, local customs dictated that having one’s head uncovered signified headship, while having one’s head covered indicated submission. Since actions manifest beliefs (cf. Prov. 23:7), and believers are to reflect the hope of the gospel in their lives, Paul writes that the men in Corinth should have their heads uncovered, while the Corinthian women should cover their heads.

Explaining the Teaching (11:7–12)

After stating the divine principle of headship and submission in 1 Cor. 11:3, and applying this teaching to the local Corinthian custom of head coverings in 1 Cor. 11:4–6, in the following verses Paul gives five reasons in support of this principle. The rationale Paul gives are: God’s design in creation (cf. 1 Cor. 11:7), the order of creation (cf. 1 Cor. 11:8), the purpose for the creation of woman (cf. 1 Cor. 11:9), the presence of the angels (cf. 1 Cor. 11:10), and human physiology (cf. 1 Cor. 11:13–15). In this passage, Paul explains that man is the representative of God in creation. As man functionally bears God’s image in the world, then, he reflects God’s image back to Him. Woman is man’s divinely made ally is fulfilling this task. In this role as a helper, woman is the glory of man. Observe that the Greek word translated “glory” means to radiate, reflect, or shine.

Perhaps the most perplexing reason for the divine principle of headship and submission that Paul gives in this passage is, “Woman ought to have a symbol of authority on her head, because of the angels” (1 Cor. 11:10). With this rationale it seems that Paul was appealing to the nature of angels. Since the angels were present at creation (cf. Job 38:7), they know God’s divine design for gender roles. Furthermore, a defining characteristic of angels is obedience to God (cf. Ps. 103:20–21). Therefore, when angels witness men and women rejecting the divine principle of headship and submission, it is offensive to them. Observe that angels are appealed to as witnesses elsewhere in Scripture (cf. 1 Tim. 5:21) and a major part of their own divinely assigned role is for angels to serve as “ministering spirits sent to minister for those who will inherit salvation” (Heb. 1:14; cf. Ps. 91:11–12).

Appealing to Nature (11:13–16)

As was previously noted, in 1 Cor. 11:13–16 Paul gives a final rationale for the principle of headship and submission as it was manifest in the local customs of Corinth—that is, human physiology. In essence, Paul’s argument here is that the time-bound, cultural Corinthian tradition of head coverings resonates with the universal fact that women tend to have more hair, for a longer time, than do men. Note, however, that Paul is not prescribing a particular hair length here for either men or women. Rather, he is arguing that there are aspects of human physiology that distinguish the sexes. Indeed, cultural traditions often arise out of reality and experience. Since those in Corinth had chosen to express the natural difference between men and women through their local custom of head coverings, Paul taught that the church needed to conform to this practice. Remember: the key teaching here is the divine principle, not the local custom.

Application Questions:

1. Why are issues related to gender roles often contentious both in the public square and in the church?
2. Are there any modern issues or practices, analogous to head coverings in Corinth, that reflect beliefs about gender roles?
3. How can we best distinguish between time-bound cultural practices and eternal divine truths?
4. In 1 Cor. 11:7–15, which of Paul’s reasons for the principle of headship and submission do you find most compelling?
5. Have you ever considered the witness of angels as a reason to avoid sin? How active of a role do angels play in the lives of believers?