1 Corinthians 11:9

⁸For man did not come from woman, but woman from man.⁹Neither was man created for woman, but woman for man. ¹⁰For this reason a woman ought to have a sign of authority on her head, because of the angels.

Sermons

1 Timothy 2:11-15

St. John Chrysostom

Summary

This verse from Paul's letter to the Corinthians highlights the order of creation, stating that woman was created for man. It emphasizes the complementary roles of men and women in God's design, reflecting the divine purpose for their relationship. The verse underscores the importance of mutual respect and understanding between genders, encouraging harmony and unity within the family and society. It serves as a reminder of the inherent value and significance of both men and women in God's plan. Ultimately, it points to the beauty of God's intentional creation and the interdependence of men and women in fulfilling His purposes.

Commentary

Adam Clarke
Jamieson-Fausset-Brown
John Gill

Adam Clarke Bible Commentary

Neither was the man created, etc. - Και γαρ ουκ εκτισθη· for the man was not created upon the woman's account. The reason is plain from what is mentioned above; and from the original creation of woman she was made for the man, to be his proper or suitable helper.

John Gill Bible Commentary

For this cause ought the woman to have power on her head,.... The generality of interpreters, by power, understand the veil, or covering on the woman's head, as a sign of the man's power over her, and her subjection to him; which Dr. Hammond endeavours to confirm, by observing that the Hebrew word which signifies a woman's veil, or hood, comes from a root which signifies power and dominion; but in that he is mistaken, for the word is derived not from to rule, govern, or exercise power and authority, but from to expand, stretch out, or draw over, as a woman's veil is drawn over her head and face. The Greek word more properly signifies the power she had of putting on and off her covering as she pleased, according as times, places, and persons; made it necessary: because of the angels; various are the senses given of these words, some taking them in a proper, others in a figurative sense: some in a proper sense of angels, and these either good or bad. Tertullian (e) understands them of evil angels, and that a woman should cover her head in time of worship, lest they should lust after her; though much rather the reason should be, lest they should irritate and provoke lust in others: but it is better to understand them of good angels, who attend the assemblies of the saints, and observe the air and behaviour of the worshippers; wherefore women should cover their heads with respect to them, and not give offence to those pure spirits, by an indecent appearance: it is agreeable to the notions of the Jews, that angels attend public prayers, and at the expounding of the word; they often speak (f) of an angel, "that is appointed over prayers"; hence (g) Tertullian seems to have took his notion of an angel of prayer: and of angels being present at expounding of the Scriptures, take the following story (h); "it happened to Rabban Jochanan ben Zaccai, that he was riding upon an ass, and as he was journeying, R. Eleazar ben Arach was leading an ass after him; he said to him, Rabbi, teach me one chapter in the work of Mercavah (Ezekiel's vision); he replied to him, not so have I taught you, nor in the Mercavah a single man, unless he was a wise man by his own industry; he answered him, Rabbi, give me leave to say one thing before thee, which thou hast taught me; immediately Rabban Jochanan ben Zaccai alighted from his ass and "veiled himself", and sat upon a stone under an olive tree; he said to him, Rabbi, why dost thou alight off from the ass? he replied, is it possible that thou shouldst expound in the work of Mercavah, and the Shekinah be with us, , "and the ministering angels join us", and I ride upon an ass?'' And a little after, "R. Joshua and R. Jose the priest were walking on the road, they said, yea, let us expound in the work of Mercavah; R. Joshua opened and expounded, and that day was the solstice of Tammuz, and the heavens were thickened with clouds, and there appeared the form of a bow in the cloud, "and the ministering angels gathered together", , "and came to hear": as the children of men gather together, and come to see the rejoicings of the bridegroom and bride.'' Moreover, this veiling of the woman in public worship because of angels, may be an imitation of the good angels, who when they sung the praises of God, and adored and glorified his perfections, covered their faces and their feet with their wings, Isa 6:1. Many understanding these words in a figurative sense, and in this also they are not agreed; some by angels think young men are meant, who, for their gracefulness and comeliness, are compared to angels; others good men in general, that attend religious worship; others ministers of the word, called angels often in the book of the Revelations; which last seems to be most agreeable of any of these senses; and the women were to cover their heads, that they might not offend either of these, or stir up any impure desires in them; see Ecc 5:6 but as these words follow the account given of the creation of the woman from the man, and for his sake; this may have no reference to her conduct in public worship, but to the power she had of using her covering, or taking it off, or putting it on, at the time of her espousals to a man; which was sometimes done by proxy, or messengers, whom the Jews call "angels" (i); their canon is, "a man may espouse (a wife) by himself, "or by his angel", or messenger; and a woman may be espoused by herself, or by her angel, or messenger:'' wherefore because of these angels, or messengers, that came to espouse her to such, she had power over her head to take off her veil, and show herself, if she thought fit; or to keep it on, as expressing her modesty; or just as she pleased, when she by them was espoused to a man, for whose sake she was made; which sense, after Dr. Lightfoot, many learned men have given into, and seems probable. (e) De Veland. Virg. c. 7. (f) Shemot Rabba, sect. 21. fol. 106. 2. Zohar. in Gen. fol. 97. 2. (g) De Oratione, c. 15. (h) T. Bab. Chagiga, fol. 14. 2. (i) Misn. Kiddushin, c. 2. sect. 1.