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2. Now I praise you He passes on now to another subject-to instruct the Corinthians, what decorum ought to be observed in the sacred assemblies. For as a man’s dress or gesture has in some cases the effect of disfiguring, and in others of adorning him, so all actions are set off to advantage by decorum, and are vitiated by the want of it. Much, therefore, depends upon decorum (τὸ πρεπον,) ⁶¹¹⁶¹¹     Τὸ πρέπον, may be defined to be the union of propriety and grace. Πρέπον and καλὸν being used among the Greeks and among the Romans, pulchrum and decorum, as synonymous terms. See Cic. de Off., 1, 27. — Ed and that not merely for securing for our actions gracefulness and beauty, but also to accustom our minds to propriety. While this is true in a general way as to everything, it holds especially as to sacred things; ⁶¹²⁶¹²     “Es choses qui concement le seruice de Dieu;” — “In things that concern the service of God.” for what contempt, and, eventually, what barbarism will be incurred, if we do not preserve dignity in the Church, by conducting ourselves honorably and becomingly? Hence he prescribes some things that are connected with public order, by which sacred assemblies are rendered honorable. But in order to prepare them the more for obedience, he commends, in the outset, their obedience in the past, inasmuch as they observed his ordinances; for inasmuch as he had begotten that Church to the Lord, (1 Corinthians 4:15,) he had delivered to them a certain system, by which it was to be governed. By retaining this, the Corinthians gave reason to hope, that they would also in future be docile.

It is surprising, however, that, while he now bestows upon them this commendation, he had previously blamed them for many things. Nay more, if we consider the state of the Church, such as has been previously described, they were far from deserving this praise. I answer, that there were some that were infected with those vices which he had previously reproved, and indeed, some with one, others with another; but, in the meantime, the form which he had prescribed to them had been retained by the entire body. For there is nothing of inconsistency in saying, that very many sins, and of various kinds, prevail among a particular people — some cheating, others plundering — some envying, others quarrelling, and another class guilty of fornication — while, at the same time, in respect of the public form of the Church, the institutions of Christ and his Apostles are maintained.

This will appear more clearly when we come to see what Paul means by παραδόσεις; (traditions;) ⁶¹³⁶¹³     “Traditions ou ordonnances;” — “Traditions or ordinances.” and independently of this, it is necessary to speak of this word, for the purpose of replying to Papists, who arm themselves with this passage for the purpose of defending their traditions. It is a common maxim among them, that the doctrine of the Apostles consists partly of writings and partly of traditions. Under this second department they include not merely certain foolish superstitions, and puerile ceremonies, with which they are stuffed, but also all kinds of gross abomination, directly contrary to the plain word of God, and their tyrannical laws, which are mere torments to men’s consciences. In this way there is nothing that is so foolish, nothing so absurd — in fine, nothing so monstrous, as not to have shelter under this pretext, and to be painted over with this varnish. As Paul, therefore, makes mention here of traditions, they seize, as they are accustomed to do, upon this little word, with the view of making Paul the author of all those abominations, which we set aside by plain declaration of Scripture.

I do not deny, that there were certain traditions ⁶¹⁴⁶¹⁴     “Quelques ordonnances;” — “Certain enactments.” of the Apostles that were not committed to writing, but I do not admit that they were parts of doctrine, or related to things necessary for salvation. What then? They were connected with order and government. For we know that every Church has liberty to frame for itself a form of government that is suitable and profitable for it, because the Lord has not prescribed anything definite. Thus Paul, the first founder of the Corinthian Church, had also framed for its regulation pious and seemly enactments — that all things might be done decently and in order, as he afterwards enjoins. (1 Corinthians 14:40.) But what has this to do with those silly trifles of ceremonies, which are to be seen in Popery? ⁶¹⁵⁶¹⁵     “Les sottes ceremonies et badinages, qu’on voit auiourd’huy en la Papaute;” — “The silly ceremonies and fooleries that are to be seen in Popery at this day.” What has it to do with a worse than Jewish superstition? What has it to do with a tyranny worthy of Phalaris, ⁶¹⁶⁶¹⁶     “Ceste tyrannic plus que barbare;” — “That worse than barbarous cruelty.” Phalaris, the tyrant of Agrigentum in Sicily, was infamous for his cruelty. Cicero on more than one occasion employs the term Phalarismus to denote excessive cruelty. See Cic. Att. 7. 12, and Fam. 7. 11. — Ed. by which they torture miserable consciences? What has it to do with so many monstrous rites of idolatry? For the foundation of all right enactment was this: to observe the moderation that Paul made use of — not to compel persons to follow their enactments, ⁶¹⁷⁶¹⁷     “Leurs arrests et determinations“ — “Their decrees and determinations.” while, in the meantime, contriving everything that might strike their fancy, but to require that they should be imitated, in so far as they are imitators of Christ But now, after having had the audacity to criticize everything agreeably to their own humor, to demand obedience from all is exceedingly absurd. Farther, we must know that Paul commends their obedience in the past, in order that he may render them docile also for the time to come.

3. But I would have you know It is an old proverb: “Evil manners beget good laws.” ⁶¹⁸⁶¹⁸     Matthew Henry makes use of this proverb in his Commentary, when summing up the contents of Luke 15. — Ed. As the rite here treated of had not been previously called in question, Paul had given no enactment respecting it. ⁶¹⁹⁶¹⁹     “N’en auoit rien touche es enseignemens qu’il auoit donnez;” — “Had not touched upon it at all in the instructions which he had given.” The error of the Corinthians was the occasion of his showing, what part it was becoming to act in this matter. With the view of proving, that it is an unseemly thing for women to appear in a public assembly with their heads uncovered, and, on the other hand, for men to pray or prophesy with their heads covered, he sets out with noticing the arrangements that are divinely established.

He says, that as Christ is subject to God as his head, so is the man subject to Christ, and the woman to the man We shall afterwards see, how he comes to infer from this, that women ought to have their heads covered. Let us, for the present, take notice of those four gradations which he points out. God, then, occupies the first place: Christ holds the second place. How so? Inasmuch as he has in our flesh made himself subject to the Father, for, apart from this, being of one essence with the Father, he is his equal. Let us, therefore, bear it in mind, that this is spoken of Christ as mediator. He is, I say, inferior to the Father, inasmuch as he assumed our nature, that he might be the first-born among many brethren.

There is somewhat more of difficulty in what follows. Here the man is placed in an intermediate position between Christ and the woman, so that Christ is not the head of the woman. Yet the same Apostle teaches us elsewhere, (Galatians 3:28,) that in Christ there is neither male nor female. Why then does he make a distinction here, which in that passage he does away with? I answer, that the solution of this depends on the connection in which the passages occur. When he says that there is no difference between the man and the woman, he is treating of Christ’s spiritual kingdom, in which individual distinctions ⁶²⁰⁶²⁰     “Les qualites externes;” “External qualities.” are not regarded, or made any account of; for it has nothing to do with the body, and has nothing to do with the outward relationships of mankind, but has to do solely with the mind — on which account he declares that there is no difference, even between bond and free. In the meantime, however, he does not disturb civil order or honorary distinctions, which cannot be dispensed with in ordinary life. Here, on the other hand, he reasons respecting outward propriety and decorum — which is a part of ecclesiastical polity. Hence, as regards spiritual connection in the sight of God, and inwardly in the conscience, Christ is the head of the man and of the woman without any distinction, because, as to that, there is no regard paid to male or female; but as regards external arrangement and political decorum, the man follows Christ and the woman the man, so that they are not upon the same footing, but, on the contrary, this inequality exists. Should any one ask, what connection marriage has with Christ, I answer, that Paul speaks here of that sacred union of pious persons, of which Christ is the officiating priest, ⁶²¹⁶²¹     “Autheur et conducteur;” — “Author and conductor.” and He in whose name it is consecrated.

4. Every man praying Here there are two propositions. The first relates to the man, the other to the woman He says that the man commits an offense against Christ his head, if he prays or prophesies with his head covered. Why so? Because he is subject to Christ, with this understanding, that he is to hold the first place in the government of the house — for the father of the family is like a king in his own house. Hence the glory of God shines forth in him, in consequence of the authority with which he is invested. If he covers his head, he lets himself down from that preeminence which God had assigned to him, so as to be in subjection. Thus the honor of Christ is infringed upon. For example, ⁶²²⁶²²     “Mais afin de mieux entendre ceci, prenons vn exemple;” — “But, that we may understand this better, let us take an example.” If the person whom the prince has appointed as his lieutenant, does not know how to maintain his proper station, ⁶²³⁶²³     “Se maintenir, et vser de son authorite;” — “To keep his place, and maintain his authority.” and instead of this, exposes his dignity to contempt on the part of persons in the lowest station, does he not bring dishonor upon his prince? In like manner, if the man does not keep his own station — if he is not subject to Christ in such a way as to preside over his own family with authority, he obscures, to that extent, the glory of Christ, which shines forth in the well regulated order of marriage. The covering, as we shall see ere long, is an emblem of authority intermediate and interposed.

Prophesying I take here to mean — declaring the mysteries of God for the edification of the hearers, (as afterwards in 1 Corinthians 14,) as praying means preparing a form of prayer, and taking the lead, as it were, of all the people — which is the part of the public teacher, ⁶²⁴⁶²⁴     “Du ministre et docteur de l’Eglise;” — “Of the minister and teacher of the Church.” for Paul is not arguing here as to every kind of prayer, but as to solemn prayer in public. Let us, however, bear in mind, that in this matter the error is merely in so far as decorum is violated, and the distinction of rank which God has established, is broken in upon. For we must not be so scrupulous as to look upon it as a criminal thing for a teacher to have a cap on his head, when addressing the people from the pulpit. Paul means nothing more than this — that it should appear that the man has authority, and that the woman is under subjection, and this is secured when the man uncovers his head in the view of the Church, though he should afterwards put on his cap again from fear of catching cold. In fine, the one rule to be observed here is το πρέπον — decorum If that is secured, Paul requires nothing farther.

5. Every woman praying or prophesying Here we have the second proposition — that women ought to have their heads covered when they pray or prophesy; otherwise they dishonor their head For as the man honors his head by showing his liberty, so the woman, by showing her subjection. Hence, on the other hand, if the woman uncovers her head, she shakes off subjection — involving contempt of her husband. It may seem, however, to be superfluous for Paul to forbid the woman to prophesy with her head uncovered, while elsewhere he wholly

prohibits women from speaking in the Church.
(1 Timothy 2:12.)

It would not, therefore, be allowable for them to prophesy even with a covering upon their head, and hence it follows that it is to no purpose that he argues here as to a covering. It may be replied, that the Apostle, by here condemning the one, does not commend the other. For when he reproves them for prophesying with their head uncovered, he at the same time does not give them permission to prophesy in some other way, but rather delays his condemnation of that vice to another passage, namely in 1 Corinthians 14. In this reply there is nothing amiss, though at the same time it might suit sufficiently well to say, that the Apostle requires women to show their modesty — not merely in a place in which the whole Church is assembled, but also in any more dignified assembly, either of matrons or of men, such as are sometimes convened in private houses.

For it is all one as if she were shaven. He now maintains from other considerations, that it is unseemly for women to have their heads bare. Nature itself, says he, abhors it. To see a woman shaven is a spectacle that is disgusting and monstrous. Hence we infer that the woman has her hair given her for a covering Should any one now object, that her hair is enough, as being a natural covering, Paul says that it is not, for it is such a covering as requires another thing to be made use of for covering it And hence a conjecture is drawn, with some appearance of probability — that women who had beautiful hair were accustomed to uncover their heads for the purpose of showing off their beauty. It is not, therefore, without good reason that Paul, as a remedy for this vice, sets before them the opposite idea — that they be regarded as remarkable for unseemliness, rather than for what is an incentive to lust. ⁶²⁵⁶²⁵     “Sainct Paul pour remedier à ce vice, propose tout le contraire de ce qui leur sembloit; disant, que tant s’en faut qu’en cela il y ait vne beaute pour attirer les hommes a connoitise, que plustot c’est vne chose laide et deshonneste;” — “St. Paul, with the view of remedying this vice, sets forward quite the reverse of what appeared to them — saying, that so far from there being a beauty in this to allure men to lust, it is rather a thing that is ugly and unseemly.”

7. The man ought not to cover his head, because he is the image The same question may now be proposed respecting the image, as formerly respecting the head. For both sexes were created in the image of God, and Paul exhorts women no less than men to be formed anew, according to that image. The image, however, of which he is now speaking, relates to the order of marriage, and hence it belongs to the present life, and is not connected with conscience. The simple solution is this — that he does not treat here of innocence and holiness, which are equally becoming in men and women, but of the distinction, which God has conferred upon the man, so as to have superiority over the woman. In this superior order of dignity the glory of God is seen, as it shines forth in every kind of superiority.

The woman is the glory of the man There is no doubt that the woman is a distinguished ornament of the man; for it is a great honor that God has appointed her to the man as the partner of his life, and a helper to him, ⁶²⁶⁶²⁶     “Pour estre compagne a l’homme, pour viure auec luy, et pour luy aider;” — “To be a companion to the man, to live with him, and to aid him.” and has made her subject to him as the body is to the head. For what Solomon affirms as to a careful wife — that she is a crown to her husband, (Proverbs 12:4,) is true of the whole sex, if we look to the appointment of God, which Paul here commends, showing that the woman was created for this purpose — that she might be a distinguished ornament of the man.

8. For the man is not from the woman. He establishes by two arguments the pre-eminence, which he had assigned to men above women. The first is, that as the woman derives her origin from the man, she is therefore inferior in rank. The second is, that as the woman was created for the sake of the man, she is therefore subject to him, as the work ultimately produced is to its cause. ⁶²⁷⁶²⁷     “Ainsi que l’oeuure tendant a quelque fin est au dessous de sa cause et fin pour laquelle on le fait;” — “As a work fitted for some design is inferior to its cause and the design for which it is made.” That the man is the beginning of the woman and the end for which she was made, is evident from the law. (Genesis 2:18.)

It is not good for a man to be alone. Let us make for him, etc.

Farther,

God took one of Adam’s ribs and formed Eve.
(Genesis 2:21, 22.)

10. For this cause ought the woman to have power ⁶²⁸⁶²⁸     “Doit auoir sur la teste vne enseigne qu’elle est sous puissance;” — “She ought to have upon her head a token that she is under authority.” From that authority he draws an argument ⁶²⁹⁶²⁹     “Vn argument et consequence;” — “An argument and inference.” in favor of outward decorum. “She is subject,” says he, “let her then wear a token of subjection.” In the term power, there is an instance of metonymy, ⁶³⁰⁶³⁰     “I1 y a de mot a mot au Grec, La femme doit auoir puissance sur la teste. Mais au mot de puissance il y a une figure appellee metonymie;” — “It is literally in the Greek, The woman ought to have power upon her head. But in the word power there is a figure called metonymy.” for he means a token by which she declares herself to be under the power of her husband; and it is a covering, whether it be a robe, or a veil, ⁶³¹⁶³¹     “C’est la couuerture de teste, soit un chapperon, ou couurechef, ou coiffe, ou chose semblable;” — “It is a covering of the head, whether it be a hood, or a kerchief, or a coif, or anything of that kind.” or any other kind of covering. ⁶³²⁶³²     The term ἐξουσία (exousia) is considered by Bloomfield to be the name of an article of dress of which mention is made in Ruth 3:15, and Isaiah 3:23, and consisted of “a piece of cloth of a square form thrown over the head and tied under the chin.” Granville Penn, on the other hand, considers it as nothing more than the (τι) κατα κεφαλης in the third verse of the chapter — something on the head, or a covering on the head, and notices it as remarkable, that in Wiclif’s version (1380) the rendering is — “the woman schal have an hilying on hir heed,” which the glossary explains by covering. — Ed

It is asked, whether he speaks of married women exclusively, for there are some that restrict to them what Paul here teaches, on the ground that it does not belong to virgins to be under the authority of a husband. It is however a mistake, for Paul looks beyond this — to God’s eternal law, which has made the female sex subject to the authority of men. On this account all women are born, that they may acknowledge themselves inferior in consequence of the superiority of the male sex. Otherwise it were an inconclusive argument that Paul has drawn from nature, in saying that it were not one whit more seemly for a woman to have her head uncovered than to be shaven — this being applicable to virgins also.

Because of the angels This passage is explained in various ways. As the Prophet Malachi 2:7 calls priests angels of God, some are of opinion that Paul speaks of them; but the ministers of the word have nowhere that term applied to them by itself — that is, without something being added; and the meaning would be too forced. I understand it, therefore, in its proper signification. But it is asked, why it is that he would have women have their heads covered because of the angels — for what has this to do with them? Some answer: “Because they are present on occasion of the prayers of believers, and on this account are spectators of unseemliness, should there be any on such occasions.” But what need is there for philosophizing with such refinement? We know that angels are in attendance, also, upon Christ as their head, and minister to him. ⁶³³⁶³³     “Et sont tousiours a son commandement et seruice;” — “And are always at his commandment and service.” When, therefore, women venture upon such liberties, as to usurp for themselves the token of authority, they make their baseness manifest to the angels. This, therefore, was said by way of amplifying, as if he had said, “If women uncover their heads, not only Christ, but all the angels too, will be witnesses of the outrage.” And this interpretation suits well with the Apostle’s design. He is treating here of different ranks. Now he says that, when women assume a higher place than becomes them, they gain this by it — that they discover their impudence in the view of the angels of heaven.