1 Corinthians 11:7

Image and glory (εἰκὼν καὶ δόξα) For image, see on Revelation 13:14. Man represents God's authority by his position as the ruler of the woman. In the case of the woman, the word image is omitted, although she, like the man, is the image of God. Paul is expounding the relation of the woman, not to God, but to man.

1 Corinthians 11:7-9 . A man indeed ought not to cover, or veil, his head — As a sign of subjection; forasmuch as he is the image and glory of God — Namely, in respect of the dominion over the inferior creatures, with which he is clothed, representing the supreme dominion of God; for in respect of mental qualities, the woman is also the image of God: but the woman is the glory of the man — By being subject to him, and of all creatures coming nearest to him in all the excellences of his nature. For the man is not of the woman — In his first production; but the woman of the man — As we read in the sacred history, Genesis 2:21-23 . Neither was the man created for the sake of the woman — To accommodate and assist her; but the woman for the man — That he might have a help meet for him, which before he found not in the whole creation, Genesis 2:20 .

{6} For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. (6) The taking away of an objection: have not men also hair given to them? I grant that, says the apostle, but there is another matter in it. For man was made to this end and purpose, that the glory of God should appear in his rule and authority. But the woman was made so that by profession of her obedience, she might more honour her husband.

7 . For a man indeed ought not to cover his head ] The Apostle now gives reasons for what he has just said. His first argument is that to appear uncovered in the congregation denotes the having no visible superior there. But woman has a visible superior, namely, man. To this fact, when she appears in public, her very dress should testify. See also 1 Corinthians 11:10 . forasmuch as he is the image and glory of God ] Additional reason for the Apostle’s directions. Man is God’s image ( Genesis 1:26-27 ; Genesis 5:1 ; Genesis 9:2 ; Genesis 9:6 ), inasmuch as he is the highest of all living beings in the visible world. His glory , i.e. the manifestation or representation of His glory, on account of the dominion over all things in the world committed to him ( Genesis 1:16 ; Genesis 1:28 ; Genesis 3:16 ). As he is thus a visible representation of God, he is not to veil his head, the noblest part of his body, in the public worship of the Church. the woman is the glory of the man ] Woman is not the manifestation or representation of the glory of God on earth, inasmuch as she is subject to man, and therefore cannot properly represent Him Who has no superior. But to all inferior beings she represents and is scarcely distinguishable from man, and therefore manifests and shares his superiority; reflects it, as the moon does the light of the sun, to use (and it may be said, to complete) the simile of Grotius here. See Alford’s note.

(7) For a man indeed. —In 1Corinthians 11:4-7 the argument against the woman’s head being uncovered was based upon ( a ) the woman’s relation to man, and ( b ) the man’s relation to Christ in the Church. In the three following verses, 1Corinthians 11:7-9 , the ground of the argument is changed, and the same conclusion is arrived at from a review of ( a ) the woman’s relation to man, and ( b ) man’s relation to God in the physical Creation. The external form of this argument is the same as that adopted previously. The Apostle first states what the man must not do, and then conversely what the woman must do. The Apostle here takes up the order of creation mentioned in Genesis 1, 2, and the argument runs thus:—Man was made in the image of God, and is the glory of God; but woman is the glory of the man (for woman was made out of man, and also man was not created for woman, but woman for— i.e., as a help-meet for—man). Therefore man, as a created being, according to the accepted order of creation, is the direct representative of God, and woman the direct representative of man (and only indirectly and through him of God). The spiritual equality of man and wife does not upset this relationship, and therefore an attempt to destroy the outward expression of it is to be condemned, as it would soon lead to an obliteration of the fact itself. It is to be remembered all through this passage (and it gives a further emphasis to the allusion to Adam and Eve) that St.

Paul is only speaking of married women—it is most unlikely that any case had occurred of an unmarried woman attempting such an outrage upon social feeling and national custom. The Greek women when in public (except those of avowedly bad character) either wore a veil or drew the peplum, or shawl, over their heads.

1 Corinthians 11:7-10 . Οὐκ ὀφείλει , κ . τ . λ ., ought not , etc.) The man has more freedom in regard to his head-dress, especially when he is not engaged in praying or prophesying, than the woman.— κατακαλύπτεσθαι , to cover ) verses 7 and 10 have an exact antithesis. Observe, first, he ought not , and she ought: secondly, look at the diagram: The man ought not to be covered; because the man is, A. the image of God, B. and the glory of God: but the woman ought to be covered: C. because she is the glory of the man, D. and on account of the angels. The man, he says, is the image of God; supply, and of Christ from 1 Corinthians 11:3 (see 1 Corinthians 11:8 ; comp. 1 Corinthians 11:12 ; ἐκ , of , concerning the man and concerning God; but διὰ , by , concerning the woman): not only on account of his power over the woman itself, but also on account of the causes of that power, viz., because the woman is of the man; but she is of the man, for ( γὰρ , 1 Corinthians 11:9 ) she was created for the man. But the man is, in a nearer relation, both of God and under God; and so he represents God. Now because man is the image of God, he is at the same time the glory of God; comp. glory , 2 Corinthians 8:23 . But the woman is the glory of the man; because the man is the head and lord of the woman. It is not said, the image and glory of the man; but only the glory of the man , as it were suspending the expression.

But he proves, that she is the glory of the man, 1 Corinthians 11:8-9 , as it were in a parenthesis; from which it may also be gathered, why the man is the image and glory of God . Now since the woman is the glory of the man, she might at the same time be called the image of the man; but Paul compensates for this by another expression, and says, for this cause , namely, because the woman is the glory of the man, she ought to be covered because of the angels; for in the diagram which we have just laid down, D is to A, as C to B. The meaning of this gnome-like sentiment[92] [ expressed entirely in the same way in the notes to the Germ. Ver.] should be elicited from the very words that are added; let the woman cover herself because of the angels, i.e. because the angels are also covered. As the angels are to God, so the woman is to the man. The face of God is manifested: whereas the angels are covered, Isaiah 6. The face of the man is manifested, [uncovered]; the woman is covered. Nor is the man on that account exalted above the angels; but he is merely considered so far as he represents God in regard to the woman, which cannot be said of the angels. But the woman ought to be covered especially in praying and prophesying; for it belongs to the man, in preference to the woman, to pray and prophesy; when therefore the woman takes upon her those functions, then some open avowal is most necessary on her part, that woman is still properly and willingly inferior to man.

Verse 7. - He is the image and glory of God. Because he reflects and partakes in the glory of Christ, who is the effulgence of God and the impress of his substance ( Genesis 1:27 ; Psalm 8:6 ; Hebrews 1:2 ). The woman is the glory of the man. As moonlight is to sunlight, or as the earthshine is to the moonshine. Man reflects God; woman, in her general nature in this earthly and temporal dispensation, reflects the glory of man. 1 Corinthians 11:7