1 Corinthians 11:15
but that if a woman has long hair, it is her glory? For long hair is given to her as a covering.
but if a woman has long hair
The phrase "but if a woman has long hair" introduces a conditional statement that highlights the natural distinction between men and women as understood in the cultural context of Corinth. The Greek word for "long hair" is "komao," which implies not just the length but the care and attention given to the hair. In ancient times, a woman's long hair was often seen as a sign of femininity and beauty, reflecting her identity and role within the community. This cultural understanding aligns with the broader biblical narrative that celebrates the unique attributes and roles of men and women.

it is her glory?
The term "glory" in Greek is "doxa," which can mean honor, splendor, or reputation. In this context, a woman's long hair is described as her "glory," suggesting that it is a source of honor and a reflection of her dignity. This aligns with the biblical theme that God has created each person with unique attributes that reflect His glory. The idea that a woman's hair is her glory emphasizes the value and respect that should be accorded to her as a creation of God, highlighting the intrinsic worth and beauty bestowed upon her by the Creator.

For long hair is given to her
The phrase "is given to her" indicates that long hair is a gift from God, a natural endowment that serves a purpose. The Greek word "didomi" means to give or bestow, suggesting that this is not merely a cultural artifact but a divine provision. This understanding reinforces the biblical principle that God provides for His creation in ways that are purposeful and meaningful. The gift of long hair to women can be seen as part of God's intentional design, reflecting His care and attention to detail in the creation of humanity.

as a covering
The word "covering" in Greek is "peribolaion," which can mean a veil or a mantle. In the context of 1 Corinthians 11, this term suggests that long hair serves as a natural covering, symbolizing modesty and propriety. This aligns with the cultural practices of the time, where head coverings were a sign of respect and honor, particularly in worship settings. Theologically, this can be seen as an expression of the order and structure that God has established within creation, where each element serves a specific purpose in reflecting His glory and maintaining harmony within the community.

Persons / Places / Events
1. Apostle Paul
The author of 1 Corinthians, addressing the church in Corinth regarding issues of worship and conduct.

2. Corinth
A major city in ancient Greece, known for its diverse population and cultural influences, which often led to challenges in maintaining Christian practices.

3. Corinthian Church
The recipients of Paul's letter, struggling with issues of unity, morality, and proper worship practices.

4. Women in the Corinthian Church
Specifically addressed in this passage concerning their appearance and roles in worship.

5. Cultural Practices
The societal norms of the time regarding gender roles and appearance, which influenced the church's practices.
Teaching Points
Understanding Cultural Context
Recognize the cultural significance of long hair in ancient Corinth as a symbol of femininity and honor. This understanding helps us discern the timeless principles behind Paul's instructions.

Symbolism of Hair as Glory
Long hair is described as a woman's glory, symbolizing her unique role and identity. This highlights the importance of embracing God-given distinctions between genders.

Respecting God-Ordained Roles
The passage encourages believers to respect and uphold the roles and distinctions God has established, reflecting His order and design in creation.

Modesty and Propriety in Worship
The emphasis on hair as a covering points to broader principles of modesty and propriety in worship, encouraging believers to present themselves in ways that honor God.

Inner Beauty and Outer Expression
While outward appearance is addressed, the focus remains on the heart's posture before God. Believers are called to cultivate inner beauty that reflects Christ's character.
Bible Study Questions
1. How does understanding the cultural context of Corinth help us interpret Paul's instructions about long hair?

2. In what ways can we apply the principle of respecting God-ordained roles in our modern context?

3. How does the concept of hair as a woman's glory relate to the broader biblical theme of honoring God with our bodies?

4. What are some practical ways we can ensure our appearance in worship reflects modesty and propriety?

5. How can we balance the emphasis on inner beauty with the biblical instructions regarding outward appearance?
Connections to Other Scriptures
Genesis 1:27
Relates to the creation of male and female, emphasizing the distinct roles and appearances ordained by God.

1 Timothy 2:9-10
Discusses modesty and propriety in women's appearance, aligning with the theme of appropriate conduct in worship.

1 Peter 3:3-4
Encourages women to focus on inner beauty rather than outward adornment, complementing the idea of long hair as a natural covering.

Numbers 6:5
The Nazirite vow, where long hair is a sign of dedication to God, providing a cultural backdrop for understanding hair as a symbol.

Judges 16:17
Samson's hair as a source of strength, illustrating the significance of hair in biblical accounts.
Apostolic Injunctions with Regard to Church ServicesC. Limpscomb 1 Corinthians 11:1-16
Decency in Public WorshipE. Hurndall 1 Corinthians 11:1-16
Laws of Order in Christian AssembliesR. Tuck 1 Corinthians 11:2-16
Christ Our HeadE. W. Shalders, B.A.1 Corinthians 11:3-16
Human and Divine RelationsProf. Godet.1 Corinthians 11:3-16
The Conduct and Deportment of Christian WomenF. W. Robertson, M.A.1 Corinthians 11:3-16
The VeilM. Dods, D.D.1 Corinthians 11:3-16
A Christian Must Observe What is ComelyJ. Lyth, D.D.1 Corinthians 11:11-16
Contentions in the ChurchBp. Andrewes.1 Corinthians 11:11-16
Peaceful Compliance with the Established Usage of the Church is a Christian DutyJ. Lyth, D.D.1 Corinthians 11:11-16
Propriety and ReligionJ. Lyth, D.D.1 Corinthians 11:11-16
Sanctified Marriage ImpliesJ. Lyth, D.D.1 Corinthians 11:11-16
The Mutual Dependence of Man and WomanJ. Lyth, D.D.1 Corinthians 11:11-16
People
Corinthians, Judas, Paul
Places
Corinth
Topics
Covering, Glory, Hair, Instead, Lieu, Pride, Veil
Dictionary of Bible Themes
1 Corinthians 11:3-16

     5700   headship
     5707   male and female

1 Corinthians 11:5-15

     5146   covering

1 Corinthians 11:5-16

     5745   women

1 Corinthians 11:13-15

     5155   hair
     8619   prayer, in church

1 Corinthians 11:14-15

     5735   sexuality

Library
Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am
Martin Luther—Epistle Sermons, Vol. II

'In Remembrance of Me'
'This do in remembrance of Me.'--1 COR. xi. 24. The account of the institution of the Lord's Supper, contained in this context, is very much the oldest extant narrative of that event. It dates long before any of the Gospels, and goes up, probably, to somewhere about five and twenty years after the Crucifixion. It presupposes a previous narrative which had been orally delivered to the Corinthians, and, as the Apostle alleges, was derived by him from Christ Himself. It is intended to correct corruptions
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Danger of Deviating from Divine Institutions.
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." St. Paul was the apostle of the Gentiles. The care of the churches gathered among them devolved particularly on him. At the writing of this epistle he had no personal acquaintance with the church to which it is addressed.* Epaphras, a bishop of the Colossians, then his fellow prisoner at Rome, had made him acquainted with their state, and the danger
Andrew Lee et al—Sermons on Various Important Subjects

The Remembrance of Christ
The cause of this is very apparent: it lies in one or two facts. We forget Christ, because regenerate persons as we really are, still corruption and death remain even in the regenerate. We forget him because we carry about with us the old Adam of sin and death. If we were purely new-born creatures, we should never forget the name of him whom we love. If we were entirely regenerated beings, we should sit down and meditate on all our Saviour did and suffered; all he is; all he has gloriously promised
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

1 Corinthians xi. 26
For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come. When I spoke last Sunday of the benefits yet to be derived from Christ's Church, I spoke of them, as being, for the most part, three in number--our communion in prayer, our communion in reading the Scriptures, and our communion in the Lord's Supper; and, after having spoken of the first two of these, I proposed to leave the third for our consideration to-day. The words of the text are enough to show
Thomas Arnold—The Christian Life

Covenanting Recommended by the Practice of the New Testament Church.
The approved practice of the Church of God in Covenanting, is recommended to us by these two things,--that it displays a voluntary regard to his will, and that it exhibits his power accomplishing his purpose. The example of the people of God, while they walk in all his ordinances and commandments blameless, is a warranted motive to duty. "Be ye followers of me, even as I also am of Christ."[778] Their practice in the discharge of the duty of Covenanting, accordingly, is worthy of imitation. Were
John Cunningham—The Ordinance of Covenanting

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware
Lewis Bayly—The Practice of Piety

On the Babylonish Captivity of the Church on the Babylonish Captivity of the Church.
Jesus. Martin Luther, of the Order of St. Augustine, salutes his friend Hermann Tulichius. Whether I will or not, I am compelled to become more learned day by day, since so many great masters vie with each other in urging me on and giving me practice. I wrote about indulgences two years ago, but now I extremely regret having published that book. At that time I was still involved in a great and superstitious respect for the tyranny of Rome, which led me to judge that indulgences were not to be totally
Martin Luther—First Principles of the Reformation

Concerning the Lord's Supper
There are two passages which treat in the clearest manner of this subject, and at which we shall look,--the statements in the Gospels respecting the Lord's Supper, and the words of Paul. (1 Cor. xi.) Matthew, Mark, and Luke agree that Christ gave the whole sacrament to all His disciples; and that Paul taught both parts of it is so certain, that no one has yet been shameless enough to assert the contrary. Add to this, that according to the relation of Matthew, Christ did not say concerning the bread,
Martin Luther—First Principles of the Reformation

The Secret of the Lord
T. P. I Cor. xi. 9; Eph. v. 23 In the depths of His bright glory, Where the heavens rejoice, I have seen Him, I have known Him, I have heard His voice. He has told me how He sought me In the cloudy day, On the waste and lonely mountains Very far away. Words unutterable He speaketh, Words that none can tell; Yet, O Lord, Thy wondrous secret Knows my heart full well. I, in wonder and in silence, Listen and adore, Whilst the heart of God He tells me-- Whilst my cup runs o'er. Blessed light, within
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

(On the Mysteries. Iv. )
On the Body and Blood of Christ. 1 Cor. xi. 23 I received of the Lord that which also I delivered unto you, how that the Lord Jesus, in the night in which He was betrayed, took bread, &c. 1. Even of itself [2445] the teaching of the Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, ye are become of the same body [2446] and blood with Christ. For you have just heard him say distinctly, That our Lord Jesus Christ in the
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

The Beatific vision.
Reason, revelation, and the experience of six thousand years unite their voices in proclaiming that perfect happiness cannot be found in this world. It certainly cannot be found in creatures; for they were not clothed with the power to give it. It cannot be found even in the practice of virtue; for God has, in His wisdom, decreed that virtue should merit, but never enjoy perfect happiness in this world. He has solemnly pledged himself to give "eternal life" to all who love and serve him here on earth.
F. J. Boudreaux—The Happiness of Heaven

If Anyone Shall Despise those who Out of Faith Make Love-Feasts and Invite the Brethren...
If anyone shall despise those who out of faith make love-feasts and invite the brethren in honour of the Lord, and is not willing to accept these invitations because he despises what is done, let him be anathema. Notes. Ancient Epitome of Canon XI. Whoso spurns those who invite to the agape, and who when invited will not communicate with these, let him be anathema. There are few subjects upon which there has been more difference of opinion than upon the history and significance of the Agape or Love-feasts
Philip Schaff—The Seven Ecumenical Councils

That by Men who are Fasting Sacrifices are to be Offered to God.
That by men who are fasting sacrifices are to be offered to God. That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord's Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted. Notes. Ancient Epitome of Canon XLI. The holy mysteries are not offered except by those who
Philip Schaff—The Seven Ecumenical Councils

Entering the Gospel Field
During the seven years that had elapsed since my call to preach the gospel, years in which God had so wonderfully taught me and so gently led me, I never doubted my call. By the help and grace of God I had been able to live pleasing to the Lord, and throughout the entire time had no knowledge of his condemnation or displeasure. I was still engaged to the young man of whom I have already spoken; and after my healing, began to make preparations for the wedding. I was fully submitted to the Lord on
Mary Cole—Trials and Triumphs of Faith

Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust,
Martin Luther—Epistle Sermons, Vol. II

Tenth Sunday after Trinity Spiritual Counsel for Church Officers.
Text: 1 Corinthians 12, 1-11. 1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same
Martin Luther—Epistle Sermons, Vol. III

A Question for Communicants
"What mean ye by this service?"--Exodus 12:26. IN A SPIRITUAL religion, everything must be understood. That which is not spiritual, but ritualistic, contents itself with the outward form. Under the Jewish dispensation, there was a very strong tendency in that direction; but it was kept to some extent in check. Under the Christian faith, this tendency must not be tolerated at all. We must know the meaning of what we do; otherwise we are not profited. We do not believe in the faith of the man who was
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

He Accuses Abaelard for Preferring his Own Opinions and Even Fancies to the Unanimous Consent of the Fathers, Especially Where He Declares that Christ did Not
He accuses Abaelard for preferring his own opinions and even fancies to the unanimous consent of the Fathers, especially where he declares that Christ did not become incarnate in order to save man from the power of the devil. 11. I find in a book of his sentences, and also in an exposition of his of the Epistle to the Romans, that this rash inquirer into the Divine Majesty attacks the mystery of our Redemption. He admits in the very beginning of his disputation that there has never been but one conclusion
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Second State of Prayer. Its Supernatural Character.
1. Having spoken of the toilsome efforts and of the strength required for watering the garden when we have to draw the water out of the well, let us now speak of the second manner of drawing the water, which the Lord of the vineyard has ordained; of the machine of wheel and buckets whereby the gardener may draw more water with less labour, and be able to take some rest without being continually at work. This, then, is what I am now going to describe; and I apply it to the prayer called the prayer
Teresa of Avila—The Life of St. Teresa of Jesus

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character
Charles Kingsley—The Good News of God

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it
Lewis Bayly—The Practice of Piety

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the
Lewis Bayly—The Practice of Piety

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