Note: We recently spent several Sunday School lessons at CRBC discussing various issues related to the interpretation of 1 Corinthians 11:1-16 (none of which were audio recorded). Below is an outline of the material I presented in the final session on November 23, 2014:
I.
Eight Points on Interpretation:
1. Paul writes to remind the Corinthians to
follow his example and teaching and to keep his authoritative ordinances (vv.
1-2).
2. There has been a breakdown of order in
understanding the distinctive roles of men and women, which reflect the
relationship between Christ and the church (v. 3; cf. Eph 5).
3. This breakdown has been manifested in the
public worship assemblies, particularly in the exercise of prayer and
prophesying (see vv. 4-6). Both men and
women prayed and prophesied in the church, but this had been done in such as
way as to abandon the distinctions between gender roles. This was demonstrated in the abandonment of
culturally normative ways for men and women to be distinguished one from
another. Men were covering their heads
(like women) and women were uncovering their heads (like men). Compare:
KJV Deuteronomy 22:5 The woman shall not wear that
which pertaineth unto a man, neither shall a man put on a woman's garment: for
all that do so are abomination unto the LORD thy God.
Note: Prophesying was an extra-ordinary spiritual
gift manifested in the early church and exercised by both men and women (cf.
Acts 2:17; 19:6; 21:9). One did not have
to fill the office of prophet in order to prophesy. With the close of the apostolic age, this gift has ceased.
4. Paul roots the distinction in roles between
men and women as part of the pre-fall order, placing particular emphasis on the
fact that the creation of the first man preceded the creation of the first
woman, emphasizing a special role of leadership and responsibility for men (vv.
7-9; cf. 1 Tim 1:9-15).
5. Paul thus concludes that a woman ought to
have “power (exousia—authority) on her head” (v. 10). Notice, he does not require an article of
clothing as a covering but “power” or authority over her. Notice also that he gives as reason “because
of the angels.” What does this
mean? Is it a reminder that that some
rebellious angels also once rebelled against the established created
order? Compare:
KJV Jude 1:6 And the angels
which kept not their first estate, but left their own habitation, he hath
reserved in everlasting chains under darkness unto the judgment of the great
day.
6. Paul corrects any misunderstanding that might
arise among men which could lead to chauvinistic views toward women based on the
teaching of male priority (vv. 11-12).
Focus should be given to the last phrase: “but all things of God” (v.
12). All comes from God, and all are
under God.
7. Paul appeals to “nature” itself as proof of
the gender distinction (vv. 13-15).
8. Finally, he appeals to this as the normative
practice of the apostolic churches (v. 16; cf. 14:33).
II. Seven Practical Lessons:
1. Gender distinctions are not to be ignored in
the life of believers and in the church.
2. Men and women are spiritually equal, and yet
they have different roles to play in life and in the church.
3. Men and women should follow culturally
appropriate norms that distinguish between the genders in dress and actions.
4. Men and women may both participate in the
life of church and in the worship of the church as spiritual equals, but they
must do so within the order that God has ordained.
5. Women, in particular, must not attempt to
usurp the place of men (cf. Gen 3:16), either within the home or within the
church.
6. This passage does not specifically require
the wearing of headcoverings as articles of clothing or dress (see especially
v. 10).
7. Rather, it requires
an inner disposition of humility and submission that cannot be so easily
observed (cf. 1 Peter 3:1-7).
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