|
|
|
4000 E. Collins
Rd. “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 hairdo… He 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). |
|
|
|
|
|
|
|
