Disorders In Worship
2-16. (c) The Veiling of Women in Church
2. Now I praise you] This v. introduces the two following sections. The Apostle begins by praising them, perhaps echoing words from their own letter, for keeping the rules and teaching he had given; but goes on to rebuke faults that have come to his knowledge. Keep the ordinances] RV 'hold fast the traditions': cp. 2 Thessalonians 2:15. I delivered them to you] 1 Corinthians 11:23; 1 Corinthians 15:3. Probably here rules for worship are specially meant.
3-16. Dress of women in public worship. In Greek, as well as in Eastern cities, it was customary for women, except those of bad character, to cover their heads in public. Some of the female Corinthian converts had discontinued this practice in Christian worship, thus practically claiming equality with men. Now St. Paul himself taught that 'there can be no male and female: for ye are all one in Christ Jesus' (Galatians 3:28, written either shortly before or shortly after 1 Cor). By this he meant that salvation is offered to all alike, all are alike in spiritual position; but these women had taken such teaching to mean that all social subordination to men was also done away. But just as in the case of slavery (see on 1 Corinthians 7:21), Christianity did not come to abolish existing social conditions. It has done much to improve the condition of women, but has done so gradually. And when all is said, there remains a natural subordination of women to men; and the conduct of these women in the prevailing circumstances of the age was likely to bring reproach on Christianity.
St. Paul first lays down the principle of subordination. He then speaks of the unseemliness of the practice in question, and of its converse, namely, men covering their heads; and shows how this matter comes under the above principle, while women are not degraded by this subordination. He next uses corroboratory arguments from nature, and finally appeals to the practice of all other Churches.
Paraphrase. '(3) Every man is subordinate to Christ; woman, on the other hand, is subordinate to man, just as Christ is subordinate to God. (4) Now, on this principle, if necessary, if any man were to worship with covered head he would disgrace himself, because the covered head is the symbol of inferior position. (5) In the same way every woman who worships without her veil, thus violating the custom among women of good character, acts discreditably and brings shame upon herself. (6) Indeed, she might as well have her hair cut short; and she knows the shame attaching to that. (7-9) The man, therefore, as receiving his authority directly from God, ought to keep his head uncovered in worship; whereas the woman should veil her head as the sign that her authority is derived from man. (10) And this is the more necessary when we remember that the angels are witnesses of Christian worship. (11, 12) But, after all, in the Christian life man and woman are dependent upon each other, just as they are in natural life, and in all things they are dependent upon God. (13-15) Now, just say yourselves if it is seemly for a woman to worship unveiled. Why, even nature, by giving her long hair for a natural veil, asserts the contrary. (16) But if any one is still unconvinced, let me say, once for all, that this practice of the unveiling of women is unknown to us and to the Churches of God.'