1 Coríntios 11
R.C.H. Lenski · Citado em PreceptAustin
1 Coríntios 11
Lenski - Her entire creation places her in direct and immediate relation to man. She was made for man; she was to be his “helpmeet.” The reverse cannot be said. Adam expressed the truth exactly: “This is now bone of my bones, and flesh of my flesh. She shall be called Woman, because she was taken out of man.” Before Paul adds the obligation that rests upon her as far as expressing Jack Arnold on the woman is the glory of man - She is in so many ways of finer character than he, but in God’s creation order, she is the glory of man. She has a place all her own, but it is not the man’s place. When she has her head covered, she expresses the glory of man and conceals her own glory. Zodhiates writes that " the woman is the true recognition of the man. Generally speaking, when we see whom a man has chosen for his wife, we will understand what he is.
1 Coríntios 11
Lenski - God made “a woman” for Adam, but not “a man” for Eve. God could, indeed, have created both man and woman, Adam and Eve, in one undivided act. Today many think and act as though God had really done so. But the fact is otherwise. Nor should we think and say that at this late date God’s creative act, which lies far back in time, makes no difference. The facts of creation abide forever. They can be ignored without resultant loss or harm as little as can other facts of nature. Created (2936)(ktizo) means to bring something into existence or call it into being something that has not existed before. Ktizo applies only to God alone as only the Lord can make something from what was "not there before" (Latin, ex nihilo, "out of nothing"; (figuratively) to begin ("found"), especially what is habitable or useful. Ktizo - 13v - Matt. 19:4; Mk. 13:19; Rom. 1:25; 1 Co. 11:9; Eph. 2:10; Eph. 2:15; Eph. 3:9; Eph. 4:24; Col. 1:16; Col. 3:10; 1 Tim. 4:3; Rev. 4:11; Rev. 10:6 Gilbrant - In classical Greek the word ktizō is used to talk about something that is “conceived” or existing in the mind. It also refers to things actually “brought into being” or “established.” It could refer to the establishment of a city, a building, a town, or some other structure. Ktizō is used by Homer (ca. Seventh Century B.C.) to talk about the settling or populating of a piece of land. It is also used to refer to an intellectual act that produces an invention (cf. Liddell-Scott). In the Septuagint ktizō generally means “to create” and is used in reference to the creative activity of God. Thus in Genesis 14:19,22 God is spoken of as the One who created (and is the possessor of) the heavens and the earth. In Deuteronomy 32:6 God is described as having made (created) Israel. Ktizō is also used to refer to the “setting up,” “establishing,” or “founding” of something such as the tabernacle or a nation of people (Exodus 9:18; Leviticus 16:16). In the New Testament and other Christian literature ktizō is used to speak only of God and His creative activity (cf. Mark 13:19; Colossians 1:16; Revelation 10:6). There are a series of statements in the New Testament which carefully point out the fact that God is the Creator of heaven and earth and all that is to be found therein. Ktizō is used several times to refer back to the beginning of the world (Matthew 19:4; Mark 10:6; Romans 1:20; 2 Peter 3:4). All of these statements are designed to point out that there was nothing in existence before God created it. Paul made it clear that the creative activity of God was due to His spoken word by which He created something out of nothing (Romans 4:17; 2 Corinthians 4:6). Ktizō is also used to describe the creative activity of God in the making of spiritual (new) men in Christ (Ephesians 2:10; 4:24). (Complete Biblical Library Greek-English Dictionary) 1 Corinthians 11:10 Therefore the woman ought to have [a symbol of] authority on her head, because of the angels. Amplified Therefore she should [be subject to his authority and should] have a covering on her head [as a token, a symbol, of her submission to authority, that she may show reverence as do] the angels [and not displease them]. Wuest On this account the woman is under moral obligation to be having a sign of [the man’s] authority [over her] on her head because of the angels. (Eerdmans Publishing - used by permission) ICC (Robertson) For this reason she ought, by covering her head, publicly to acknowledge her subjection. Even if she does not shrink from scandalizing men, she might surely fear to be an offence to angels. NET 1 Corinthians 11:10 For this reason a woman should have a symbol of authority on her head, because of the angels. NLT 1 Corinthians 11:10 For this reason, and because the angels are watching, a woman should wear a covering on her head to show she is under authority. ESV 1 Corinthians 11:10 That is why a wife ought to have a symbol of authority on her head, because of the angels. NIV 1 Corinthians 11:10 For this reason, and because of the angels, the woman ought to have a sign of authority on her head. GNT 1 Corinthians 11:10 διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. KJV 1 Corinthians 11:10 For this cause ought the woman to have power on her head because of the angels. YLT 1 Corinthians 11:10 because of this the woman ought to have a token of authority upon the head, because of the messengers; ASV 1 Corinthians 11:10 for this cause ought the woman to have a sign of authority on her head, because of the angels. CSB 1 Corinthians 11:10 This is why a woman should have a symbol of authority on her head, because of the angels. MIT 1 Corinthians 11:10 This is the reason a woman ought to have a symbol visible on her head that she is under authority—because of the angels. NKJ 1 Corinthians 11:10 For this reason the woman ought to have a symbol of authority on her head, because of the angels. NRS 1 Corinthians 11:10 For this reason a woman ought to have a symbol of authority on her head, because of the angels. NAB 1 Corinthians 11:10 for this reason a woman should have a sign of authority on her head, because of the angels. NJB 1 Corinthians 11:10 and this is why it is right for a woman to wear on her head a sign of the authority over her, because of the angels. GWN 1 Corinthians 11:10 Therefore, a woman should wear something on her head to show she is under someone's authority, out of respect for the angels. BBE 1 Corinthians 11:10 For this reason it is right for the woman to have a sign of authority on her head, because of the angels. Authority: Ge 20:16 24:64,65 because: Ec 5:6 Mt 18:10 Heb 1:14 1 Corinthians 11 Resources - Multiple Sermons and Commentaries Related Passages: 1 Peter 1:12+ It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven–things into which angels long to look. Hebrews 1:14+ Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation? Lk 15:10+ (CLEARLY ANGELS SEE THINGS ON EARTH) “In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents.” WOMEN'S HEAD COVERINGS AND ANGELS Therefore - Term of conclusion. Paul has described the immutable true of creation of man and woman and now will draw a conclusion based on their distinctions. Kistemaker sounds a good note to keep in mind regarding this verse - This verse has been the subject of study by numerous scholars, yet every writer has to admit that his or her explanation of the text displays weaknesses. In spite of all the suggestions that have been offered, the text remains enigmatic and fails to communicate. The woman (present tense - is continually obligated) ought to have a symbol of authority (exousia) on her head (kephale) - Ought means the woman is in a sense continually obligated (by necessity and duty) to be covering her head, to which
1 Coríntios 11
Lenski says "the context evidently speaks about the covering on the woman’s head as being a symbol of another’s, namely the man’s power and authority over her. We should, then, take the term in that sense." NET NOTE on authority - Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church). Jack Arnold - Paul felt it was a Christian woman’s moral duty to have a symbol of authority on her head; that is, a head covering. The woman puts a covering on her head as an outward sign of being inwardly submitted to her husband. It is a sign of authority. Why then is the sign of authority important? Because the angels are looking on the actions of Christian women. Angels are looking to see if Christian women will acknowledge the leadership and authority of their husbands, having an attitude of subordination and submission.
1 Coríntios 11
Lenski explains the angels - Paul adds the final phrase, “on account of the angels,” as a matter that needs no elucidation whatever and as one that will be at once understood by the Corinthians. This fact is sufficient to dispose of a number of fanciful interpretations which have been given this simple phrase. The Analogy of Scripture decides the point that an unqualified mention of “the angels” refers to good angels. The simple manner in which this final phrase is added indicates that no new point is being introduced into the discussion. This brief mention of angels is thus involved in all that precedes. “On account of the angels” implies that God’s good angels are present when God’s people come together to pray and to prophesy. Paul’s view of God’s creation in general and of God’s people in particular always includes God’s good angels. So the phrase simply means that, when we worship, we must not offend them by an impropriety. Such an offense would occur if women prayed and prophesied with uncovered heads and thereby displayed the fact that they had disregarded the station that has been assigned them by their creation. In regard to the nearness of the angels and their interest in us compare 4:9 where Paul speaks about the suffering apostles as being a spectacle also for the angels. J Vernon McGee is honest on Because of the angels- Now here is a reference to angels that I don’t understand. I am of the opinion that we are being observed by God’s created intelligences. We are on a stage in this little world, and all God’s created intelligences are watching us. They are finding out about the love of God, because they know we are not worthy of the love of God. They probably think God would have done well to have gotten rid of us because we are rebellious creatures in His universe. But He didn’t! He loves us! That display of His love is in His grace to save us. The angels probably marvel at His grace and patience with little man. Gotquestions has a very reasonable thought - Why is that important to angels? The relationship of God with men is something that angels watch and learn from (1 Peter 1:12+). Therefore, a woman’s submission to God’s delegated authority over her is an example to angels. The holy angels, who are in perfect and total submission to God, expect that we, as followers of Christ, be the same. Ryrie - The insubordination of an uncovered woman (signifying her refusal to recognize the authority of her husband) would offend the angels who observe the conduct of believers in their church gatherings (Eph. 3:10; 1 Peter 1:12). Henry
1 Coríntios 11
Lenski - Whatever God arranged at creation when he made man the head, as far as being “in the Lord” is concerned, both are altogether equal. The man is not “in the Lord” in such a way that the woman is excluded, nor, of course, vice versa. Gal. 3:28 stands: “Ye are all one in Christ Jesus.” Jack Arnold - The woman has a very important part in God's plan. She has a place in God’s creation which no man could ever fill. The woman and the man complement one another and neither sex is complete without the other. There is a difference in rank but no inferiority of the sexes, especially in Christ.
1 Coríntios 11
Lenski says that now "Paul refers the matter to the good sense of the Corinthians themselves." Judge for yourselves -- Paul issues a command in the aorist imperative, meaning "just do it!" "Make a decision!" "Do not delay!' Paul is calling on his readers to use their mind and think about what he has just written regarding the roles of men and women, which is interesting because many preachers just skip over these passages to avoid the bumps in the road so to speak. Robertson has "Use your own powers of discernment." And he further draws the reader into the discussion with two rhetorical questions in v13-15, the first calling for a "no" and the second (v14-15) a "yes." Keith Krell makes an excellent point - This is the key verse in this entire section because here Paul clearly emphasizes the single point of his passage: Women should stop praying with their heads uncovered. The reason that 11:13 bears this out is that Paul has oscillated back and forth between men and women in 11:4-15. In 11:13 he breaks this pattern and focuses solely on women. This is a literary device that biblical writers use to bring home their point. Furthermore, this verse contains the only imperative besides 11:6 where the point is that a woman should cover herself. Paul’s point is this: In the culture of Corinth, it was not proper for a woman to act as a spokesman for people with God by praying publicly with her head uncovered. To do so would be tantamount to claiming the position of a man in God’s order. The apostle did not think it wise for Christian women to exercise their liberty in a way that would go against socially accepted behavior even though they were personally submissive. Today what is socially accepted is different, but her attitude is still crucial. Lenski - Paul says: decide “in regard to your own selves,” i.e., think of yourselves as you assemble for your public worship and as you engage in worship at home and then in a sensible manner decide what is proper for you. Judge (decide, determine, condemn)(2919) krino) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision), to make up one's mind, to separate, to discriminate. to distinguish between good and evil, right and wrong. Matt. 19:4; Mk. 13:19; Rom. 1:25; 1 Co. 11:9; Eph. 2:10; Eph. 2:15; Eph. 3:9; Eph. 4:24; Col. 1:16; Col. 3:10; 1 Tim. 4:3; Rev. 4:11; Rev. 10:6 is it proper for a woman to pray to God with her head uncovered (akatakaluptos) - Is it fitting, worthy, excellent? Answer? "No!" He has made this clear in 1 Cor 10:5a. J
1 Coríntios 11
Lenski says they were in effect showing contempt for the church "by eating and drinking their fill during the meeting of the congregation and by disregarding the poor they acted as though they had no houses."
1 Coríntios 11
Lenski points out the phrase the church of God emphasizes how "God looks especially upon the poor. He does not put them to shame, nor will he have them put to shame by others, James 1:9, 10; 2:2–9. God is no respecter of persons." Arnold - By their attitudes and actions they were bringing shame and disgrace upon the church. The contempt of the rich for the poor was abominable and brought shame on the poor. When the rich and powerful show contempt to the poor, uneducated, those of a different race and color in the church, this brings disgrace to the church and to the name of Jesus. Despise (think lightly) (2706) kataphroneo from kata = down + phroneo = to think, have understanding <> phren = mind, faculty of perceiving and judging) literally means to think down upon and so to despise, scorn, hold in contempt, not care for because it is thought to be without value. It means to "think little of". The idea is to look down on someone or something with contempt or aversion, with the implication that one considers the object of little value or as unworthy of one’s notice or consideration. Moulton and Milligan write that kataphroneo “does not denote a mere feeling of contempt—it is active.” Kataphroneo - 9v - Matt. 6:24; Matt. 18:10; Lk. 16:13; Rom. 2:4; 1 Co. 11:22; 1 Tim. 4:12; 1 Tim. 6:2; Heb. 12:2; 2 Pet. 2:10 Shame (disgrace) (2617) Kataischuno from kata = down but here intensifies meaning of verb aischuno = to shame) meant originally to disfigure, make ugly and then primarily to put to shame, to humiliate, to disgrace (1Cor 11:4, 5) and (as used in the present verse) to disappoint or to frustrate one's hope (Ro 9:33-note, Ro 10:11-note, 1Pe 2:6-note). Used 12v - Lk. 13:17; Rom. 5:5; Rom. 9:33; Rom. 10:11; 1 Co. 1:27; 1 Co. 11:4; 1 Co. 11:5; 1 Co. 11:22; 2 Co. 7:14; 2 Co. 9:4; 1 Pet. 2:6; 1 Pet. 3:16 What shall I say to you? - Paul is nonplussed, aghast, bewildered and doubtless also greatly saddened by their selfish behavior. Shall I praise (epaineo) you? - Paul now does an about face from his commendation in 1 Cor 11:2! In this I will (present tense - continually) not praise (epaineo) you - The opposite of praise is condemnation, which is precisely what Paul is doing now. Paul answers the fourth question to make sure their understand his sentiment toward them. Now he says he continually refuses to praise them! Lenski suggests "Paul restrains himself so as not to use strong terms of rebuke. He seems to ask himself: “Do these people really realize what they are doing?”" Knofel Staton - If the Lord’s Supper is a meal of unity, it is not the Lord's Supper if we partake of it in disunity and factions. We are kidding ourselves when we think that we can have differences and hatreds and jealousies and competitions with other members in the body and then partake of the Lord’s Supper as some sort of tradition that makes everything okay (First Corinthians). 1 Corinthians 11:23 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; Amplified For I received from the Lord Himself that which I passed on to you [it was given to me personally], that the Lord Jesus on the night when He was treacherously delivered up and while His betrayal was in progress took bread,