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Grace Bible Church

4000 E. Collins Rd.   P.O. Box #3762   Gillette, WY  82717   (307) 686-1516

 

“Preaching the Living Word through the Written Word (2Tim 4:2)”

 

 

 

DIFFICULTIES IN CHURCH WORSHIP (CH 11-14):

THE STATUS OF WOMEN IN WORSHIP

1Co 11:1-16 (10/25/11)

Grace Bible Church, Gillette, Wyoming

Pastor Daryl Hilbert

 

I.        INTRODUCTORY MATTERS (1Co 11:1-2)

 

A.      Imitation of  Paul (1)

1.       In all likelihood verse 1 belongs with the last verse of the last section (1Co 10:33). The Corinthians were to imitate Paul in the way that he seeks to please all men for the sake of the gospel.

2.       They were to “imitate” (mimêtês - one who acts like another, Eng. “mimic”) Paul because Paul imitated Christ, who also did not come for His own profit but for the benefit of others (Mat 18:11; 2Co 5:21; Phi 2:5-8).

B.      Praise for their Faithfulness to Paul’s Teaching (2)

1.       In their letter to Paul or through those who informed him, the Corinthians claimed that they prayed for Paul, clung to his teachings and doctrines which he faithfully “delivered” (paradidōmi - “give alongside”, deliver over as in important instructions from the Word) to them.

2.       Paul does praise the Corinthians for their sentiments but one has to wonder if their sentiments were genuinely sincere.

 

II.      THE ISSUE OF HEAD COVERINGS AND AUTHORITY (1Co 11:3-16)

 

A.      Theological Premise (3)

1.       As he does many times, Paul gives his theological premise for all practical applications. First he begins with the design of authority.

2.       Christ’s authority is over man. Christ is man’s “head” (kephalê - lit. head, but fig. one’s authority as the body is directed by the head).

3.       Next, man is woman’s head (kephalê). This does not have to do with a woman’s spiritual position (This will be explained more in vs. 7, 11). But as far as God’s design, a woman’s role is subordinate to man (Eph 5:24) and her purpose was to assist her husband (Gen 2:18).

4.       In Paul’s next proposition, “God is the head of Christ.” He does not mean to say that Christ is inferior to the Father, but Christ’s role was to become a man and become subordinate to the will of God (which will He was a part of).

B.      Head Coverings (4-7)

1.       The issue that Paul will deal with is “head coverings” and according to some commentators also applied to men. By this time Jews were wearing head coverings when they prayed. Possibly the men in Corinth were doing the same. On the other hand Paul may be making a hypothetical point that would illustrate his argument if men were to wear a head covering while praying. A head covering on a man disgraces him while he is praying or prophesying. A head covering was a cultural symbol in that day of subordination to women (4).

2.       On the other hand, the cultural symbol in that day of a woman whose head was not covered was a disgrace to her because she was not assuming a subordinate position to men. Tradition tells us women covering their heads was a universal custom of the first century in both Jewish and Roman culture, the head coverings varied in appearance, but it was suggested that it was some sort of a hooded type covering from an outer garment (BKC in loc.). Paul says that in fact, not having her head covered was analogous to another disgraceful cultural symbol, namely a women’s shaven head. It was either a cultural symbol of liberation from the authority of men or of a female prostitute (or both). Paul again tries to illustrate his point through some obvious cultural taboos (5-6)

3.       The reason that a man was not to have his head covered by a cultural symbol of subordination is because he was created in the image and glory of God and is subordinate to God. Now a woman was also created in the image of God (Gen 1:27 cp. 1Ti 2:11-13), but the fact that Adam was created first declares that the woman is to be subordinate to the man. Such subordination is a glory to man given to him by divine design. Man is subordinate to God, and the woman is subordinate to God and the man, and the head cultural covering represented this truth (7).

C.      Woman was Created for Man   (8-10)

1.       Another argument (8) Paul used was the fact that man did not originate (eimi - to be or to exist) from (ek - prep. “out of”) women, but the woman from man (Gen 2:22). God could have created Adam and Eve at the same time or from the same material, but in order to suggest order and authority, Eve was created from the rib of man.

2.       Furthermore, Paul drives home the point that the woman was created for (dia with the accusative - “because of” - RWP, or purpose or advantage - WAL) man’s sake (9). In other words, the woman was created to meet man’s need of loneliness and companionship (Gen 2:18). She was create to be a “helper suitable” (Heb. ezer “helper”- one that aids in another’s pursuit & neged “suitable” - one just like another, acceptable) to man.

3.       It is for these reasons, chronology of creation, design, and purpose, that a woman is to be subordinate to men. The cultural symbol of the head covering conveyed the woman’s spirit. In addition, such behavior would be visible to God and His holy angels (10).

D.      Man also Originates from Woman (11-12)

1.       In order to show that woman was also equal spiritually and in her relationship to the Lord, Paul comments that God designed that man (and mankind) would gain entrance into this world through (dia with genitive, through the agency) the childbirth of the woman. A woman is not a door mat or slave under man’s feet. Rather she was created from man’s rib, next to his and under his arm. She was also created in the image of God, not the image of man. In her essence woman is not an inferior human without likes, preferences, wisdom, and organization.

2.       However, her place under the authority of her husband was God’s design from the beginning. Yet she does have value and has a major role under God, with her husband, in life in general, and in the repopulation of the world. Man and woman are not “independent” (choris - separated) from each other (11-12).

E.       Nature Argues for God’s Design (13-15)

1.       Paul uses the phrase again to “judge for yourselves.” It exhorts the Corinthians to discern spiritually as well as gives them a little dig on their arrogance (13).

2.       Paul argues from “nature” (phusis - natural regulated order of God’s creation and design) to prove subordination and cultural head coverings (14). The creation of humanity carries with it many distinctions between men and women, the length and style of hair being one.

a)       The male hormone, testosterone, speeds up the loss of hair in men. Estrogen causes women’s hair to grow longer and for longer time. Women are rarely bald, no matter how old. This physiology is reflected in most cultures in the custom of longer hair on women. God has given her hair as a covering to show tenderness, softness, and beauty. (MSB)

b)       The Greek word (komē) for long hair can mean both long hair and a neat hairdoHe wants men to be masculine, to be responsibly and lovingly authoritative. He wants women to be feminine, to be responsibly and lovingly submissive. (MAC in loc.)

3.       A women’s hair is to represent her femininity, beauty, and submission. Paul says that God gave woman a natural covering in their hair (15).

F.       Contentious Toward God’s Design (16)

1.       The motto in the Corinthian church was “all things are lawful” or “everything is permissible” led some to believe they could abandon either cultural or natural symbols which depict God’s design.

2.       Though Paul was giving no direct command from the Word of God, he was using biblical principles, practical wisdom, and the conduct even of the churches of his day.

 

III.   OBSERVATIONS AND APPLICATIONS

 

A.      Regardless of cultural trends and symbols, the believer must maintain biblical principles and roles from God’s Word.

B.      Questioning some traditions within the church can be a good thing, but it must not contain the attitude of rebellion or resistance of God’s designs.

C.      Submission is the character of Christ and all Christian are commanded to emulate Him. It is also an honor for women to act out the example of the church (the bride of Christ) in their marriage (Eph 5:22-24).

D.      Likewise for the husbands to act out the example of the love that Christ has for His bride in their marriage (Eph 5:25-33).