1 Corinthians

11:1-16.
The Headship Pattern:
An Essential Non-Issue
in the 21st Century.
Written by Paul Riley
2015. All rights reserved.

Inside
Introduction
Method of Biblical Interpretation
Basic Structure
Verse by Verse Analysis
What about the Nazarite vow?
Broided hair
Appendix
References

Introduction

For many years the matter of how men and women should appear
before God in worship and how they are to appear in public has
led to an overabundance of unquenchable debates. Some having
become weary of the feuds have settled the matter by simply
resigning this head covering and dress code issue to cultural and
personal preferences. With this mindset many have quieted their
troubled consciences with the statement Do what best suits your
judgment.
But what is the best course? The Word of God had presented to
us a most appropriate counsel in 2 Timothy 2:15, Study to shew
thyself approved unto God, a workman that needeth not to be
ashamed, rightly dividing the word of truth. Truly, we can find in
the Word of God, what our Lord meant when He inspired the
apostle Paul to pen the words of 1 Corinthians 11. We can be sure
that Gods measurement of what is true will forever be the same,
Isaiah 8:20 states, To the Law and to the testimony, if they speak
not according to this word, it is because there is no light in them.
Let us prayerfully enter into an analysis of this essential nonissue of the 21st century.

Method of Biblical Interpretation

In many cases the interpretation of these verses has been based on

supposed historical or cultural references to first century Corinth and
surrounding nations or cities. However, in this discourse we will allow
the Word speak for itself. The mere analysis of secular history has
helped in some cases but many have been left such a research with
more questions than answers. While historical studies are of vital
interest, it is not to be allowed to suppress the Bible being its own
interpreter. Notice the text below:
Isaiah 28:9, 10 Whom shall he teach knowledge? and whom shall he
make to understand doctrine? them that are weaned from the milk,
and drawn from the breasts. For precept must be upon precept,
precept upon precept; line upon line, line upon line; here a little, and
there a little.
The word line as used above is from the Hebrew qav which was also
used in Ezekiel 47:3, And when the man that had the line in his hand
went forth eastward, he measured a thousand cubits. Hence line is
an instrument of measuring.
Therefore, Isaiah, by placing qav upon qav, was saying that in learning
knowledge or understanding doctrine, the instrument of measuring
must be upon instrument of measuring as precept must be upon
precept. Truth is an instrument of measuring. Thus the Word of Truth
(the Bible) has truth in a line upon line format. The Bible has precept
upon precept. We can compare one precept with another and thus
place two measuring lines beside each other. In this sense, the Bible is
employed as its own key to unlock its own mysteries with its own
calibration to measure itself.

When such an approach is followed the promise of Isaiah 28:12 will be

realized, To whom he said, This is the rest wherewith ye may cause the
weary to rest; and this is the refreshing: yet they would not hear.
The word refreshing from the Hebrew margeah is from the root raga
which means rest: - refreshing. Another compound from this root was
also found in Jeremiah writings. Observe the connection:
Jeremiah 6:16, Thus saith the LORD, Stand ye in the ways, and see,
and ask for the old paths, where is the good way, and walk therein,
and ye shall find rest for your souls. But they said, We will not walk
therein.
The word rest is from the Hebrew marg a; a resting place: - rest.
Since both the old paths, good way of Jeremiah and the precept
upon precept, line upon line of Isaiah leads to rest, then they can be
seen as similar recommendations. Therefore, the old paths and good
way that should be asked for and walked in, is found in Isaiah 28:9, 10.
Precept upon precept, line upon line, here a little and there a little.
But the generation living during the ministry of Isaiah and during the
ministry of Jeremiah, said, We will not. What will be the case in our
generation? The onus is on us to not let the same stubbornness be
repeated in our generation by studying without the text upon text
method. [See Appendix]
With this token in mind we will study 1 Corinthians 11:1-16 allowing the
Bible to measure (interpret) and apply its own precepts. We will observe
the various keys and plug-ins that can be employed from other
scriptural passages in both the Old and New Testaments. We will also
observe certain words that have very limited New Testament usages in
the Greek Old Testament which is also called the Septuagint.

Basic structure (1 Cor. 11:1-16)

Preface (v. 1, 2)
a. Headship order (v.3) God, Christ, man and woman respectively.
b. Practical Application (v.4-7a)
Head covering during worship (v. 4, 5)
Head covering generally (v. 6, 7a)
c. Headship order (v.7b-12) illustrated by:
o Creation (v. 7b-9)
o The angels (v. 10)
o Procreation (v. 11, 12)
d. Practical application (v.13-15)
Head covering during worship (v. 13)
Head covering generally (v. 14, 15)
Verse by Verse Analysis
Verse 1 _ Be ye followers of me, even as I also am of Christ.
Paul is an example of the virtues in 1 Corinthians 11. This is a preface for
all subsequent statements. As he said in:
Philippians 3:17, Brethren, be followers together of me, and mark them
which walk so as ye have us for an ensample.
The backdrop of (v.1) is:
1 Corinthians 10:33 Even as I please all men in all things, not seeking
mine own profit, but the profit of many, that they may be saved.
Paul had related to the Corinthians earlier his efforts to see everyone
saved. Above the consideration of how certain actions determines ones
own salvation should be the consideration of how ones actions may
have a detrimental effect on the salvation of others, thus being a
stumbling block to another:
1 Corinthians 9:22 To the weak became I as weak, that I might gain the
weak: I am made all things to all men, that I might by all means save
some.

Verse 2 _ Now I praise you, brethren, that ye remember me in all

things, and keep the ordinances, as I delivered them to you.
Paul praises the Corinthians for adhering to the ordinances (traditions)
delivered unto them. [See Appendix]
By definition, Tradition is a way of living passed down to a new
generation as a customary practice.
It is from the Greek paradosis which means transmission, that is,
(concretely) a precept, ordinance, tradition.
Usages of the word paradosis in the New Testament
2 Thessalonians 3:6, Now we command you, brethren, in the name of our
Lord Jesus Christ, that ye withdraw yourselves from every brother that
walketh disorderly, and not after the tradition which he received of us.
An individual walks disorderly when he or she does not follow the
traditions of the apostles as they received from Christ.
2 Thessalonians 2:15 Therefore, brethren, stand fast, and hold the
traditions which ye have been taught, whether by word, or our epistle.
What then? The practices passed down to the churches of the first
century are of perpetual benefit to all subsequent generations.
Caution concerning tradition
A tradition can be good or bad based upon its theological foundation.
For in the case of Jesus and the Pharisees, Jesus denounced them for
elevating their tradition (Gr. paradosis) over the commandments of
God. Hence, the traditions that are to be maintained are those that are
based upon the Word of God and are not conflicting with the
Commandments of God. Any tradition that conflicts with Gods revealed
will, should be laid aside.
Mark 7:7-9 Howbeit in vain do they worship me, teaching for doctrines
the commandments of men. For laying aside the commandment of God,
ye hold the tradition of men, as the washing of pots and cups: and many
other such like things ye do. And he said unto them, Full well ye reject the
commandment of God, that ye may keep your own tradition [paradosis].
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Verse 3 _ But I would have you know, that the head of every man is
Christ; and the head of the woman is the man; and the head of Christ
is God.
The word head (Gr. Kephale) is used three times. It presents the
God the
following order in terms of
Christ
Father
the Son
Man
authority:

Woman

This should not be seen as a measure of equality for Jesus and the
Father are equal, I and my Father are one. (John 10:30). And male and
female are created equal as well (see Genesis 2:18). But it should be
seen as a differentiation of roles and hence a chain of command. It
was clearly exemplified in the life of Christ, wherein He willingly
condescended and submits to the Father.
Let this mind be in you, which was also in Christ Jesus: Who, being in the
form of God, thought it not robbery to be equal with God: But made
himself of no reputation, and took upon him the form of a servant, and
was made in the likeness of men (Phillipians 2:5-7).
Wives are called in Ephesians 5 to submit to their husbands as unto the
Lord. Hence, this is a matter of leadership and headship not of equality.
Ephesians 5:22 Wives, submit yourselves unto your own husbands, as
unto the Lord. For the husband is the head of the wife, even as Christ is
the head of the church: and he is the saviour of the body.
Here Paul made a signal pronouncement of the theological foundation
of the tradition that he has spoken about. He would have no one doubt
the Biblical soundness of the principles that he has brought to bear
upon the Corinthian believers. An indisputable chain of command that
Jesus demonstrated in His own life was recognized. Notice how Jesus
relates to His Father.
John 8:28 Then said Jesus unto them, When ye have lifted up the Son of
man, then shall ye know that I am he, and that I do nothing of myself; but
as my Father hath taught me, I speak these things.
John 8:54 Jesus answered, If I honour myself, my honour is nothing: it is
my Father that honoureth me; of whom ye say, that he is your God.
Christ honours the Father and is in turn honoured by the Father.
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Philippians 2:9, 10 Wherefore God also hath highly exalted him, and given
him a name which is above every name: that at the name of Jesus every
knee should bow.
MUCH DISCUSSION WILL BE DONE ON VERSES 4-7 AS THESE FORM THE
CORE OF MUCH OF THE CONTROVERSY ON THIS SUBJECT.
Verse 4 _ Every man praying or prophesying, having his head covered,
dishonoureth his head.
Praying and prophesying are activities related to worship.
Having his head covered. The Greek in this verse for having his head
covered is of vital interest. It is kata kephales echon literally down
head having as kata is a preposition meaning down. This simple
Greek phrase would be appropriately translated in English as having
head down [with something]. This same expression was employed in
the Greek Old Testament.
Esther 6:12 And Mordecai came again to the king's gate. But Haman
hasted to his house mourning, and having his head covered.
Dishonoureth is kataischuno literally to shame down. It is the word
translated dishonour in verses 4 and 5.
This same Kataischuno was translated as ashamed in:
Luke 13:14-17 And the ruler of the synagogue answered with indignation,
because that Jesus had healed on the sabbath day, and said unto the
people, There are six days in which men ought to work: in them therefore
come and be healed, and not on the sabbath day. The Lord then answered
him, and said, Thou hypocrite, doth not each one of you on the sabbath
loose his ox or his ass from the stall, and lead him away to watering? And
when he had said these things, all his adversaries were ashamed: and all
the people rejoiced for all the glorious things that were done by him.
The ruler was ashamed (kataischuno) by Jesus. The ruler because of his
position was by embarrassment shamed down.
1 Corinthians 11:22 What? have ye not houses to eat and to drink in? or
despise ye the church of God, and shame them that have not? What shall I
say to you? shall I praise you in this? I praise you not.
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1 Corinthians 1:27 But God hath chosen the foolish things of the world to
confound (kataischuno) the wise; and God hath chosen the weak things of
the world to confound the things which are mighty.
The wise things and the mighty things were confounded shamed
down (kataischuno) by the foolish and weak things.
From the usage of kataischuno in these passages it may be understood
that the thing that is dishonored was stripped of a previous show or
position of glory and honour. It is used to show how one object or
action brings shame to another that was in an elevated position. The
object that is kataischuno is brought down to shame, by a person or
occurrence.
1. As in Luke, the ruler was brought down.
2. As in 1 Corinthians 11:22, the poor members are brought down by the
richer members who take food to communion service.
3. As in 1 Corinthians 1, the wise things are brought down by the foolish
things.
Let us notice the application of the issue at hand. Who is the head of the
man? It is Christ. The man is positioned by God as the head of the
woman. If he allows his head to be covered during worship, his action
demonstrates a rejection of his role. So instead of honouring Christ, he
kataischuno Christ (shames Christ down from His exalted position as his
Head).
Verse 5 _ But every woman that prayeth or prophesieth with her
head uncovered dishonoureth her head: for that is even all one as if
she were shaven.
Before entering into the technicalities, the womans uncovered position
in worship demonstrates a rejection of the man as her head and thus
she ultimately dishonors God.
With her head uncovered. The action of a woman here in having her
head uncovered is the Greek expression akatakalupto te kephale
which literally means not down-cover her head.
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Akatakalupto is a compound Greek word of 3 parts |a not|| kata

down|| kalupto cover|
Akatakalupto appeared only twice in the New Testament (v.5, 13) it
appeared only once in the Greek Old Testament.
And the leper in whom the plague is, his clothes shall be rent, and his head
bare (Leviticus 13:45).
There are other Greek words that communicate covered and
uncovered as Paul employed elsewhere in his writings other Bible
writers. Let us observe the options to see what can be gleaned.
Option # 1
Kalupto means to cover up (literally or figuratively): - cover, hide.
Usages
Luke 23:30 Then shall they begin to say to the mountains, Fall on us; and
to the hills, Cover us.
1 Peter 4:8 And above all things have fervent charity among yourselves:
for charity shall cover the multitude of sins.
Matthew 10:26 Fear them not therefore: for there is nothing covered, that
shall not be revealed; and hid, that shall not be known.
2 Corinthians 4:3 But if our gospel be hid, it is hid to them that are lost:
Luke 8:16 No man, when he hath lighted a candle, covereth it with a
vessel, or putteth it under a bed; but setteth it on a candlestick, that they
which enter in may see the light.
Kalupto is used in a very general way to describe an indefinite and in
some cases immaterial covering that prevents a thing, person, or truth
from being revealed.
Option # 2
apokalupt means to take off the cover, that is, disclose: - reveal.
It is a combination of option # 1 with the prefix apo' which is a primary
particle; meaning off, away. In composition (as a prefix) it usually
denotes separation, departure, cessation, completion, reversal, etc. It
was used 26 times in the New Testament and 13 times in the writings of
the apostle Paul. According to Thayers Dictionary it means: 1) to
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uncover, lay open what has been veiled or covered up, 1a) disclose,
make bare, 2) to make known, make manifest, disclose what before was
unknown. Essentially, it is the removal of a veil.
Apokalupto was used three times by the apostle in his first letter to the
Corinthians.
1 Cor 2:9, 10 But as it is written, Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things which God hath prepared
for them that love him. But God hath revealed them unto us by his Spirit:
for the Spirit searcheth all things, yea, the deep things of God.
1 Cor 3:13 Every man's work shall be made manifest: for the day shall
declare it, because it shall be revealed by fire; and the fire shall try every
man's work of what sort it is.
1 Cor 14:29, 30 Let the prophets speak two or three, and let the other
judge. If any thing be revealed to another that sitteth by, let the first hold
his peace.
This uncovering is generally used to describe a more spiritual unveiling.
The off-covering that apokalupto suggests is one of permanence if the
veil is removed it can never be covered again. If the thing is revealed
(apokalupto) it will never be hidden in that sense again. The covering is
taken off and carried away. Its noun form apokalupsis is translated as
Revelation, the final book of the Bible.
Option # 3
anakalupt - According to Thayers Dictionary, it means to unveil or
uncover (by drawing back a veil). Hence, it is the unveiling of something
previously veiled. It connects with the removal of a veil previously put in
place.
The apostle Paul in his second epistle to the Corinthians spoke of a veil
and its removal (2 Corinthians 3:14, 18). And the word anakalupto is
only used these two times in the New Testament.
2 Corinthians 3:14 But their minds were blinded: for until this day
remaineth the same vail untaken away (anakalupto me) in the reading of
the old testament; which vail is done away in Christ.
me anakalupto means not taken away.
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2 Corinthians 3:18 But we all, with open (anakalupto) face beholding as in

a glass the glory of the Lord, are changed into the same image from glory
to glory, even as by the Spirit of the Lord.
Contrasting apokalupto (option #2) and anakalupto (option #3)
The apokalupto of option #2 is the removing of a veil from the object
which a person with clear sight could not previously see. It describes a
sighted person being made able to observe what was behind a curtain.
Hence, it describes revelation.
In the use of anakalupto, the object that needed to be unveiled is not
the thing to be observed but the person doing the observing (as in the
case of being blind-folded). Anakalupto has referred to a removing of a
veil from the person that needs to see, or understand. It describes a
visually-impaired person being made able to see that which was already
exposed. Hence, it describes sight.
Summary
1. Kalupto - generally the covering of something.
2. Apokalupto veil is removed from the item being observed (Spiritual
revelation).
3. Anakalupto - veil is removed from the observers eyes (Spiritual
sight).

Option #4
Paul selected this option:
Katakalupto according to Thayer dictionary means- to veil or cover one
self
Usage of the word in the New Testament.
Akatakalupto was only used in v. 5 and 13 of 1 Corinthians 11. Nowhere
else in the New Testament.
And katakalupto was only used in verse 6 and 7 of 1 Corinthians 11.
Nowhere else in the New Testament.
Since it only appears in 1 Corinthians 11 then we will turn to the Greek
Old testament to observe its usage.
Leviticus 7:3 And he shall offer of it all the fat thereof; the rump, and
the fat that covereth (katakalupto) the inwards.
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Leviticus 9:19 And the fat of the bullock and of the ram, the rump, and
that which covereth (katakalupto) the inwards, and the kidneys, and the
caul above the liver.
Isaiah 11:9 They shall not hurt nor destroy in all my holy mountain: for
the earth shall be full of the knowledge of the LORD, as the waters cover
(katakalupto) the sea.
In these passages we observe that katakalupto describes a natural or
native covering. Or to say it another way, the thing covered is covered
by its own covering. And furthermore, in the verses below it describes a
divinely ordained covering.
Exodus 26:34 And thou shalt put (katakalupto) the mercy seat upon the
ark of the testimony in the most holy place.
Isaiah 6:2 Above it stood the seraphims: each one had six wings; with
twain he covered (katakalupto) his face, and with twain he covered
(katakalupto) his feet, and with twain he did fly.
Usage of katakalupto
Exodus 26:24 It is the action of the mercy seat, a covering for the ark
that was selected by God Himself.
Leviticus 7 and 9 - It describes the action of the natural abdominal fat, a
covering for the internal organs of animals.
Isaiah 6:2 - It is the action of the seraphims wings, a covering given to
the angels by God that is employed by them when they are in His
presence as a sign of their submission, and reverence for Him.
Isaiah 11:9 It describes the action of the sea water, covering for the
sea.
All this was established at creation. And as for the mercy seat (which is a
part of the sanctuary) was established from the beginning
Jeremiah 17:12, A glorious high throne from the beginning is the place of our
sanctuary.
In conclusion, katakalupto was used to denote a natural covering for
several things and in all cases a covering ordained by God. Then since it
was in 1 Cor 11 it was applied to the females head then it should be
related to a natural covering proper for females and selected,
authorized and created by God himself. More in verse 15.
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Even all one and the same as if she was shaven. This means absolutely
the same as.
A shaven woman in Jewish culture is in a state of utter embarrassment:
Deuteronomy 21:10-14 When thou goest forth to war against thine
enemies, and the LORD thy God hath delivered them into thine hands,
and thou hast taken them captive, 11And seest among the captives a
beautiful woman, and hast a desire unto her, that thou wouldest have her
to thy wife; 12Then thou shalt bring her home to thine house; and she shall
shave her head, and pare her nails; 13And she shall put the raiment of her
captivity from off her, and shall remain in thine house, and bewail her
father and her mother a full month: and after that thou shalt go in unto
her, and be her husband, and she shall be thy wife. 14And it shall be, if
thou have no delight in her, then thou shalt let her go whither she will;
but thou shalt not sell her at all for money, thou shalt not make
merchandise of her, because thou hast humbled her.
Notice how the Bible said that she shall shave her head. It was not to be
done by another. This describes the spiritual condition of an uncovered
woman in worship.
KEY PRINCIPLES UNLOCKED
What does it mean for a woman to be uncovered in worship? It means
that she dishonours the man.
Why is it a dishonour to the man? By her act she is demonstrating an
appearance before God as a man. Whether purposefully or not, she
presents herself in a mans role. For the mans duty was first spelt out
in v. 4 he is to be without anything down covering his head. A
woman in mans role does not perfectly fulfill her obligations to either
God or man.
Why is this demonstration - that of the woman appearing like the man
- as grievous as if she was shaven? She has removed herself from the
position that God has assigned her and thus bring reproach upon God
and His Son. The reproach is turned back on herself (Deut. 21:10-14).

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Verse_ 6 For if the woman be not covered, let her also be shorn: but if
it be a shame for a woman to be shorn or shaven, let her be covered.
Shame. The word used for shame in this verse is aischron - a shameful
thing, that is, indecorum, confusion.
Three words are translated as shame or dishonour in 1 Corinthians 11:116.
Kataischuno in v. 4 and 5
Aischron in v. 6
Atimia in v. 14
Kataischuno is used to describe a shaming of the head. And in this case,
the person doing the action dishonours the one that is his or her head
(that is the one set above him or her).
It is done by the man, if he down covers his head in worship (v.4).
Or by the woman in worship who does not have her head covered (v.5).
Conclusion Kataischuno is used as a verb to show the action of a man
covering or a womans non-covering on the one that is set as his or her
head. The action of the violator upon his or her head.
However, the other two verbs describe the effect on the individual on
him or herself.
Aischron - a shame for a woman. In this case the shame is on the
woman herself. If her hair be shorn or shaven. (v.6)
Atimia - a shame unto a man. The shame is on the man himself.
If a man has long hair (v.14)
Shorn or shaven.
What is the difference between shorn and shaven?
Shorn is from keir - according to Thayers dictionary it is to sheer: often
a sheep, or of shearing or cutting short the hair of the head.
keiro appears four times in the New Testament Acts 8:32; 18:18, 1
Corinthians 11:6
Shaven is from the word ura - (meaning a razor); to shave or shear
the hair: - shave.
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xurao appears three times in the New Testament Acts 21:24, 1

Corinthians 11:5, 6
From the usage of the word in these New Testament verses it can easily
be concluded that both words has something to do with cutting the
hair. But to differentiate between them may be difficult. So we turn to
the Greek Old Testament.
Ezekiel 44:20 Neither shall they shave their heads (xurao), nor suffer
their locks to grow long (as a Nazarite in Num 6:5); they shall only poll
their heads (keep hair short).
Micah 1:16 Make thee bald (xurao), and poll thee (keiro) for thy delicate
children; enlarge thy baldness (xurao) as the eagle; for they are gone into
captivity from thee.
In Micah 1: 16 both xurao (shaven) and keiro (shorn) were used. Here
xurao is used to give the idea of baldness while keiro is used to describe
cutting the hair short. In Ezekiel 44, it was a command to the Levites to
not shave their heads, nor along their hair to grow long but to keep it at
a length appropriate for men (poll a count of the heads of
households).
Further confirmation in found in the fact that keiro is used in the Greek
Old Testament to translating the shearing of sheep or the
sheepshearers.
Genesis 31:19 And Laban went to shear (keiro) his sheep: and Rachel had
stolen the images that were her father's.
Isaiah 53:7 He was oppressed, and he was afflicted, yet he opened not
his mouth: he is brought as a lamb to the slaughter, and as a sheep before
her shearers (keiro) is dumb, so he openeth not his mouth.
Shearing as is done on sheep is different from shaving. While shearing
removes excess hair, shaving leaves no hair (makes the object bald.)
When this understanding is applied to 1 Corinthians 11:5, 6, it can be
very readily understood.
But every woman that prayeth or prophesieth with her head uncovered
dishonoureth her head: for that is even all one as if she were shaven
[bald].
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For if the woman be not covered, let her also be shorn [hair cut short]:
but if it be a shame for a woman to be shorn [have short hair] or shaven
[be bald], let her be covered.
A woman is uncovered if her hair is either short (like that pertaining to a
man), or bald. In either case she should do something about redeeming
her feminine appearance.
Applying the truth of v.4, 5
For if the woman be not covered (be in a mans position by her
appearance), let her also be shorn [hair cut short]: but if it be a shame for
a woman to be shorn [have short hair] or shaven [be bald], let her be
covered (be in a womans position by maintaining appropriate feminine
appearance).
Verse 6 may still be difficult to understand by a few, so let us continue
to look on it from a few other angles.
Pauls manner of writing using if and let
IfLet her be shorn is in the aorist middle imperative form. Now this
means that the tense of the command is aorist. The voice is the middle
voice and the mood is imperative.
Application - the aorist tense describes a single one time action that is
usually non-continuous. Whereas, in the middle voice, the subject
spoken of (in this case the woman) should do action to herself (Deut
21:10-14). And the imperative mood is a command.
To reword the statement with the knowledge of the tense, it would say,
Let her shear herself at once.
Paul had used the combination of a present indicative and then
imperative in other places in Corinthians so let us observe.
1 Corinthians 14:37 If any man think himself to be a prophet (indicative),
or spiritual, let him acknowledge (imperative) that the things that I write
unto you are the commandments of the Lord.
1 Corinthians 14:38 But if any man be ignorant (indicative), let him be
ignorant (imperative).
1 Corinthians 14:37, 38 means - Let him carry out his convictions or his
present stands to its logical conclusion or destination. It is not a new
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dimension just a continuation of what one had believed or what one

was doing. It is like someone saying, If she is going, let her go. So
Pauls statement in verse 6 concerning a woman being shorn is
following the logical conclusion of what she would have thought when
she decided to uncover herself (be as a man, v. 4). If she wants appear
like a man. Let her really appear like a man (shorn), but if it be a shame
for her to appear as a man or embarrassed (bald), let her appear in a
manner becoming of women professing godliness.
Thought from History
A very plausible thought from history. In the First Century Roman
Empire women would so style their hair that it hugs her scalp quite
closely. Now, her hair would not necessarily be cut, but so plaited that it
would give her the appearance of a man. In such a case it can be readily
understood why, her head is all one as though it was shaven, or why it
might as well be shorn. This is how Paul addressed corruptions that
were entering into the Church. He laid the ax at the root of the tree.
Paul mentioned the specific hair style that is inappropriate in his epistle
to Timothy.
1 Timothy 2:9 In like manner also, that women adorn themselves in
modest apparel, with shamefacedness and sobriety; not with broided hair,
or gold, or pearls, or costly array;
MORE on this verse in the section on Broided hair
Paul made 2 clear statements in v.4 and v.5a concerning firstly, how a
man should appear in worship and then how a woman should appear. A
mans appearance in worship it is an indication of his reverence for
Christ who is his head, and ultimately the Father who is the head of
Christ. The appearance of a woman in worship, demonstrates her
reverence for her husband (see Ephesians 5:33 and the wife see that
she reverence her husband) as her head and ultimately Christ and His
Father. The man by keeping his head uncovered and the woman by
covering her head demonstrate God established order and their
appreciation for his redeeming grace.

18

Finally, the structure

V.4 -7 reveals a Hebrew parallel structure of an ABBA - C structure:
A - v.4 What a man should not do and its effects on his head
B - v. 5 What a woman should not do and its effect on her head
B - v 6 Why the woman should not violate the command
A - v. 7 Why the man should not violate the command
C v. 7b The woman is the glory of the man
Verse_ 7 For a man indeed ought (opheilo) not to cover his head,
forasmuch as he is (huparcho)the image and glory of God: but the
woman is the glory of the man.
The word opheil according to the Thayers dictionary means to owe, to
owe money, be in debt for; that which is due, the debt; - metaphorically
the goodwill due.
This word has to do with accruing a debt. It communicates a sense of
obligation. Hence, a man is obligated to not cover his head simply
because of what God did to and for him at creation. [See Appendix]
To understand this in manner of husband and wife relations, the same
word was employed in:
1 Corinthinans 7:3 Let the husband render unto the wife due (opheilo)
benevolence: and likewise also the wife unto the husband.
Usages of the word opheilo in the New Testament (moral obligations)
John 13:14, If I then, your Lord and Master, have washed your feet; ye
also ought to wash one another's feet.
Romans 15:1 We then that are strong ought to bear the infirmities of the
weak, and not to please ourselves.
1 John 3:16 Hereby perceive we the love of God, because he laid down his
life for us: and we ought to lay down our lives for the brethren.
1 John 4:11 Beloved, if God so loved us, we ought also to love one
another.
It is not of mere preference that a man should deport himself in the
manner specified in this verse but it is one of the moral obligations as
that is laid down for the man subsequent to His creation, this obligation
19

is as serious as the other duties outlined in the New Testament. In

substance, the man owes it to God to thus represent His head Our
Lord Jesus Christ.
Forasmuch as
he is is from the Gr. huparcho
uparch according Strongs Bible Dictionary means to begin under
(quietly), that is, come into existence; expletively, to exist.
Hence, mans existence is under subjection to God.
Huparcho as used in the Septuagint (Greek Old Testament)
Psalm 55:19 God shall hear, and afflict them, even he that abideth
(huparcho) of old. Selah.
Psalm 104:35 Let the sinners be consumed out of the earth, and let the
wicked be no more (huparcho). Bless thou the LORD, O my soul. Praise
ye the LORD.
Psalm 146:2 While I live will I praise the LORD: I will sing praises unto
my God while I have any being (huparcho).
Each gender expresses Gods glory in a different manner just as the
differing heavenly bodies in space.
1 Corinthians 15:40, 41 There are also celestial bodies, and bodies
terrestrial: but the glory of the celestial is one, and the glory of the
terrestrial is another. 41There is one glory of the sun, and another glory of
the moon, and another glory of the stars: for one star differeth from
another star in glory.
The function of the sun differs from that of moon. Each has its own
ministry, its own place and its own position in Gods wonderful
universe. There is no confusion and usurpation of anothers role or
collision with others, for the celestial bodies remains on their orbit. The
function does not determine greatness because astronomy teaches
that some of the stars that appear as a speck of dust from this earth are
millions of times larger than our sun.

20

Verse 8_ For the man is not of the woman; but the woman of the
man.
The word of as used here is from the Greek ek which means out of.
Restatement with the definition inserted: For the man is not of [out of]
the woman; but the woman of [out of ]the man. It is a reminder of
creation in Genesis 2.
Genesis 2:21-23 And the LORD God caused a deep sleep to fall upon
Adam, and he slept: and he took one of his ribs, and closed up the flesh
instead thereof; And the rib, which the LORD God had taken from man,
made he a woman, and brought her unto the man. 23And Adam said, This
is now bone of my bones, and flesh of my flesh: she shall be called
Woman, because she was taken out of Man.
Verse 9_ Neither was the man created for the woman; but the
woman for the man.
The word for appears twice in this verse, it is the word dia
Dia is a primary preposition denoting the channel of an act; through (in
very wide applications, local, causal or occasional). In composition it
retains the same general import: - after, by occasion of, of, by reason of,
for the sake of.
The man was not created through the channel or for the sake of the
woman at creation, but the woman through the man.

Verse 10_ For this cause ought the woman to have power on her
head because of the angels.
The word dia is used twice in verse 9 and twice in verse 10. It is used
where because of appears. Why dia in v.10?
The choice of the word dia shows that there is something to the nature,
the role, or the experience of the angels that necessitates the woman to
21

have power on their head, in connection with the male female

creation order.
It is not by mere preference why this demonstration would be needed
for it says she ought meaning she is obligated to have power on her
head. See verse 7 on ought (opheilo)
The angels as described in Hebrews 1 bears a close relation to God and
a womans relation to man is comparable to the relationship between
God and angels. However, the woman bears a relationship of
codependence with the man as will be seen in (vs.11, 12). Let us note
the relationship of the angels to God in a few verses. Notice how the
angels are subject to God and to Christ.
Hebrews 1:7 And of the angels he saith, Who maketh his angels spirits,
and his ministers a flame of fire.
1 Peter 3:22 Who is gone into heaven, and is on the right hand of God;
angels and authorities and powers being made subject unto him.
Isaiah 6:2,3 Above it stood the seraphims: each one had six wings; with
twain he covered his face, and with twain he covered his feet, and with
twain he did fly. And one cried unto another, and said, Holy, holy, holy, is
the LORD of hosts: the whole earth is full of his glory.
Notice how angels lost their position because of failing to keep their
first estate and leaving their own habitation.
Jude 1:6 And the angels which kept not their first estate, but left their
own habitation, he hath reserved in everlasting chains under darkness
unto the judgment of the great day.
The word translated first estate is the word arche which according to
Thayer is beginning or origin and from Strongs, it is (properly abstract)
a commencement, or (concrete) chief (in various applications of order,
time, place or rank): - beginning, corner, first (estate), magistrate,
power, principality, principle, rule.
Hence the aspect of angels that is brought to view in v. 10 is the original
position that God assigned the angels when He created them. [See
Appendix]
The word arche translates beginning in
Matthew 19:4 And he answered and said unto them, Have ye not read,
that he which made them at the beginning made them male and female.
22

Notice how one of the major angels (Lucifer, Isaiah 14:12) sought for a
position higher than that which was assigned.
Ezekiel 28:12-18 Son of man, take up a lamentation upon the king of
Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the
sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the
garden of God; every precious stone was thy covering, the sardius, topaz,
and the diamond, the beryl, the onyx, and the jasper, the sapphire, the
emerald, and the carbuncle, and gold: the workmanship of thy tabrets and
of thy pipes was prepared in thee in the day that thou wast created. Thou
art the anointed cherub that covereth; and I have set thee so: thou wast
upon the holy mountain of God; thou hast walked up and down in the
midst of the stones of fire. Thou wast perfect in thy ways from the day
that thou wast created, till iniquity was found in thee. By the multitude of
thy merchandise they have filled the midst of thee with violence, and thou
hast sinned: therefore I will cast thee as profane out of the mountain of
God: and I will destroy thee, O covering cherub, from the midst of the
stones of fire. Thine heart was lifted up because of thy beauty, thou hast
corrupted thy wisdom by reason of thy brightness: I will cast thee to the
ground, I will lay thee before kings, that they may behold thee. Thou hast
defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity
of thy traffick; therefore will I bring forth a fire from the midst of thee, it
shall devour thee, and I will bring thee to ashes upon the earth in the
sight of all them that behold thee. All they that know thee among the
people shall be astonished at thee: thou shalt be a terror, and never shalt
thou be any more.
The faithful angels are still in Gods favour because they did not seek a
position higher or lower than what God had ordained for them. Women
are related to men in a similar way to that of which the angels bear to
God. It should stand out in the minds of the readers the seriousness of
this passage of scripture as we observe this connection that is made to
the angels.
2 Peter 2:4 For if God spared not the angels that sinned, but cast them
down to hell, and delivered them into chains of darkness, to be reserved
unto judgment.
When a man or woman leaves, neglects or despises the position that
God as assigned him or her. It is ordained that if such a person
23

continues in path of insubordination, he or she will like the fallen angels,

to be reserved unto the chains of darkness for ever.
Those who persist in disregarding Gods express commands and roles
that he has established has only Lucifers fate to look at as the eventual
conclusion of their choice.
Isaiah 14:12-16, 20 How art thou fallen from heaven, O Lucifer, son of the
morning! how art thou cut down to the ground, which didst weaken the
nations! 13 For thou hast said in thine heart, I will ascend into heaven, I
will exalt my throne above the stars of God: I will sit also upon the mount
of the congregation, in the sides of the north: 14 I will ascend above the
heights of the clouds; I will be like the most High. 15 Yet thou shalt be
brought down to hell, to the sides of the pit. 16 They that see thee shall
narrowly look upon thee, and consider thee, saying, Is this the man that
made the earth to tremble, that did shake kingdoms; 20 .the seed of
evildoers shall never be renowned.
Verse_ 11 Nevertheless neither is the man without the woman,
neither the woman without the man, in the Lord.
Nevertheless is translates the word plen. It means moreover
(besides), that is, rather, yet, nevertheless, notwithstanding. It is from
plion, comparative of polus; meaning more in quantity, number, or
quality; also (in plural) the major portion: - above, exceed, more
excellent, further, (very) great (-er), greater (more).
Hence by use of this word plen the apostle Paul was drawing a greater
attention to verse 11 and verse 12. His declaration here should settle
the question of the equality of male and female. He brings to view the
matter of codependence as a great argument for equality. By
codependence is inability to naturally exist, maintain existence or fully
carry out specified functions without the other. So as the man cannot
reproduce without the woman, it presents an equality of the two sexes.
On the other hand it emphasizes the necessity of each fulfilling specified
roles, and maintaining the distinctiveness of its gender. It can be
24

summarized by saying, working together, yet carrying out different

functions, like a wheel and an axle.
Without is from the Greek ch ris. It is an adverb from chora; at a
space, that is, separately or apart from (often as preposition): - beside,
by itself, without.
Now when the root - ch ra is analyzed we learn that it is a derivative of
the base of chasma which gives the idea of empty expanse, gulf; room,
that is, a space of territory.
So from the use of this word it is emphasized that women and men are
not independent of each other, together they make one flesh. Hence a
human being - male or female, rich or poor, old or young is intricately
connected to the great web of humanity. Man is not separate from but
intricately and indissolubly linked to woman by the laws that Christ
established at the beginning. Man cannot completely fulfill his role as a
male without the woman and the woman cannot completely fulfill her
role as a female without the man.
Genesis 2:23, 24 And Adam said, This is now bone of my bones, and flesh
of my flesh and they shall be one flesh.
Ephesians 5:28-33 So ought men to love their wives as their own bodies.
He that loveth his wife loveth himself. 29 For no man ever yet hated his
own flesh; but nourisheth and cherisheth it, even as the Lord the church:
30
For we are members of his body, of his flesh, and of his bones. 31 For
this cause shall a man leave his father and mother, and shall be joined
unto his wife, and they two shall be one flesh. 32 This is a great mystery:
but I speak concerning Christ and the church. 33Nevertheless let every one
of you in particular so love his wife even as himself; and the wife see that
she reverence her husband.
Verse_ 12 For as the woman is of the man, even so is the man also by
the woman; but all things of God.
To summarize the Creation model, Paul repeats the message of verses 8
and then specifies the truth of procreation- that every man entering the
world after Adam, arrived through the channel of a woman. Again, here
25

is a clear specification of the equality of male and female as each

function in its specified role.
1 Peter 3:1-7 Likewise, ye wives, be in subjection to your own husbands;
that, if any obey not the word, they also may without the word be won by
the conversation of the wives; 2While they behold your chaste
conversation coupled with fear. 3Whose adorning let it not be that
outward adorning of plaiting the hair, and of wearing of gold, or of
putting on of apparel; 4But let it be the hidden man of the heart, in that
which is not corruptible, even the ornament of a meek and quiet spirit,
which is in the sight of God of great price. 5For after this manner in the
old time the holy women also, who trusted in God, adorned themselves,
being in subjection unto their own husbands: 6Even as Sara obeyed
Abraham, calling him lord: whose daughters ye are, as long as ye do well,
and are not afraid with any amazement. 7Likewise, ye husbands, dwell
with them according to knowledge, giving honour unto the wife, as unto
the weaker vessel, and as being heirs together of the grace of life; that
your prayers be not hindered.
Both the man and the woman are fellow heirs of Gods promise of
eternal life.
Statements in v. 11 and 12,
(v. 11) The existence of male and female are bound together, (v. 12)
they are dependent on each other for their own survival.
The codependence in humanity is clearly outlined. Men are not
independent of women neither women of men.
The obvious physiological and emotional differences between men and
women, allows their union to be capable of producing a new living
being. As men and women fulfill their individual roles, the society may
by the grace of God be preserved from much confusion and immorality.
The complementary reproductive organs of males and females are a
physical illustration and confirmation of this fact.
SPIRITUAL LESSON
Verse 12 is a call to humility. For while men and women are codependents, all creation is dependent and was created by God.

26

Verse 13_ Judge in yourselves: is it comely that a woman pray unto

God uncovered?
Comely is from the Greek prepo which means to tower up (be
conspicuous), to stand out, to be eminent, to be becoming, seemly,
suitable, proper, comely, fit, right.
Among the places in the New Testament where prepo was used are
these two.
Ephesians 5:3 But fornication, and all uncleanness, or covetousness, let it
not be once named among you, as becometh saints.
The ill practices that were mentioned are not proper or appropriate for
saints. Meaning you cannot be a saint and at the same time be an
adulterer or an unclean person.
Titus 1:16 - 2:1 They profess that they know God; but in works they deny
him, being abominable, and disobedient, and unto every good work
reprobate. But speak thou the things which become sound doctrine.
By applying the use of the adjective prepo in these passages to this text
under consideration, it could be rewritten this way: Is it womanly (i.e.
suitable, becoming) for woman to pray unto God uncovered? Womanly
here means conspicuously feminine. Certain practices are not feminine,
or in other words, are not appropriate for females.
Observe how the Greek word prepo was used in the Septuagint (Greek
Old Testament).
Psalm 33:1 Rejoice in the LORD, O ye righteous: for praise is comely for
the upright.
Prepo translates the Hebrew n 'veh which means suitable, or beautiful
and used in the KJV as becometh, comely, and seemly.
The Hebrew naveh was also used in these verses.
Proverbs 19:10 Delight is not seemly for a fool; much less for a servant to
have rule over princes.
Proverbs 26:1 As snow in summer, and as rain in harvest, so honour is
not seemly for a fool.

27

The root of naveh suggests that its meaning is connected to habitation,

Brown, Driver, Briggs definition: 1) abode, habitation, abode of
shepherds or flocks, pasture 2) dwelling, abiding (adjective).
With this definition in mind, it would be understood that prepo would
mean being at home, appropriate, suitable, fitting.
Psalm 93:5 Thy testimonies are very sure: holiness becometh thine house,
O LORD, for ever.
Holiness is appropriate for Gods house or dwelling place. Holiness finds
its home in Gods house.
Now the point that is evoked by the question of verse thirteen in light of
verses 7-12 is Is it appropriate for women to approach God with the
appearance of a man? The answer will be found in the following
question of verse 14.
Verse 14_ Doth not even nature itself teach you, that, if a man have
long hair, it is a shame unto him?
Nature.
What does nature teach?

Romans 1:18-20 18 For the wrath of God is revealed from heaven

against all ungodliness and unrighteousness of men, who hold the
truth in unrighteousness; 19 Because that which may be known of
God is manifest in them; for God hath shewed it unto them. 20 For
the invisible things of him from the creation of the world are clearly
seen, being understood by the things that are made, even his eternal
power and Godhead; so that they are without excuse:
Nature teaches us about God and His character. One of the
lessons that would be learnt from nature is that God is a God of
order as is apparent in His creation. As to question in verse 13,
nature teach us that God is a God or order, hence a woman
breaching the clear principles of order as outlined earlier in the
chapter is certainly approaching God inappropriately.

28

Long hair see long hair in comments on verse 15. Long hair (Gr.
Komao) of verses 14 and 15 is only used there.
Shame.
What kind of shame is this to the man?
Shame is from the Greek atimia
Atimia is from the Greek tim- which means value, that is, money paid,
or valuables; by analogy esteem (especially of the highest degree), or
the dignity itself: - honour, precious, price.
But with atimia it is in the negative, hence - dishonour, ignominy,
disgrace, infamy, reproach, or vile .[a-without + time-value or dignity]
Since this form of shame (atimia) has to do with lack of value, it has an
interesting connection with opheilo which means obligation, having to
do with accruing a debt. The man assuming a womans position by
having long hair is not meeting the obligations bound to his existence.
This word atimia is translated as dishonour in these verses:
Romans 9:20, 21 20Nay but, O man, who art thou that repliest against God?
Shall the thing formed say to him that formed it, Why hast thou made me
thus? 21 Hath not the potter power over the clay, of the same lump to make
one vessel unto honour, and another unto dishonour?
The Potter is free to establish order according to His will. And from the
evidence of the scripture, the Potter (God) has already established
order, hence his creation can honour Him only by respecting it.
In Romans 1:23-28, atimia is translated as vile. But there are some
other words used here that are shared with 1 Corinthians 11 showing us
that the connection is certain
Word in the Greek

In English

Romans 1

1 Corinthians 11

Doxa

glory

(v.23)

(10:31); 11:7, 15

Eikon

image

(v.23)

11:7

Atimazo [verb of atimia]

to dishonour

(v.24)

11:14

Atimia

vile, shame

(v.26)

11:14

Phusis

nature

(v.26)

11:14

Phusical

natural

(v.26, 27)

11:14

29

Romans 1:21-28 Because that, when they knew God, they glorified
him not as God, neither were thankful; but became vain in their
imaginations, and their foolish heart was darkened. Professing
themselves to be wise, they became fools, And changed the glory
(doxa) of the uncorruptible God into an image (eikon) made like to
corruptible man, and to birds, and fourfooted beasts, and creeping
things. Wherefore God also gave them up to uncleanness through
the lusts of their own hearts, to dishonour their own bodies
between themselves: Who changed the truth of God into a lie, and
worshipped and served the creature more than the Creator, who is
blessed for ever. Amen. For this cause God gave them up unto vile
affections: for even their women did change the natural (phusical)
use into that which is against nature: (phusis) And likewise also the
men, leaving the natural (phusical) use of the woman, burned in
their lust one toward another; men with men working that which is
unseemly, and receiving in themselves that recompence of their
error which was meet. And even as they did not like to retain God
in their knowledge, God gave them over to a reprobate mind, to do
those things which are not convenient;
The retention of God in ones knowledge which is the pivot of this
passage would maintain the structure of society as was established at
creation. But as God is forgotten His order is forgotten and men and
women forget the purpose of God in their creation and reap the bitter
results.
An aspect of this revelation of God is clearly outlined in:
1 Corinthians 11:3, But I would have you know, that the head of every man is
Christ; and the head of the woman is the man; and the head of Christ is God.
Forgetfulness of God results in the corruption of Gods glory and image,
thus a complete disregard for the outlined structure of authority.
It is a disregard for these express commands of God why immorality and
crime has so greatly increased, this is specifically noticeable in the
confusion among many about their sexuality.

30

Verse 15_ But if a woman have long hair, it is a glory to her: for her
hair is given her for a covering.
Hair
The word used for hair throughout the New Testament is trichos. It
describes hair in general of animal or man, male or female.
Usages
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst
not make one hair white or black.
Mark 1:6 And John was clothed with camel's hair, and with a girdle of a
skin about his loins; and he did eat locusts and wild honey.
Luke 21:18 But there shall not an hair of your head perish.
But Paul chose a word that was used nowhere else in the New
Testament but in verses 14, 15.
Long hair - Gr. koma which means to wear tresses of hair: - have
long hair. Used in verses (14, 15)
According to Thayers Dictionary koma means to let the hair grow,
have long hair
(Her) hair kom Apparently from the same root as komao and is
understood as the hair of the head (locks).
Since this word appears nowhere else in the New Testament it would be
helpful to observe how it was used in the Greek Old Testament.
Leviticus 19:27, Ye shall not round the corners of your heads (kome),
neither shalt thou mar the corners of thy beard.
Number 6:2, 5 When either man or woman shall separate themselves to
vow a vow of a Nazarite, to separate themselves unto the LORD: All the
days of the vow of his separation there shall no razor come upon his head:
until the days be fulfilled, in the which he separateth himself unto the
LORD, he shall be holy, and shall let the locks (kome) of the hair of his
head grow.
Is given her
The question would be: by whom was it given and the answer is clear
the Creator. The tense used here is the perfect passive indicative, which
31

communicates that this covering of hair has been given to women at a

point in the past and its effect continues until this day.
Interestingly, hair of a certain length was known to be womans hair.
Revelation 9:8 And they had hair as the hair of women.
It would be quite hard to think of hair being described as belonging
to women and it being identified by anything else but its length. Now if
this is hair given her by her Creator, what place can we find for wigs,
false hair, weaves and processed hair? It would be an indictment against
our Creator. What besides fashion would lead a woman to such lengths?
And in the case of hair that is hard to manage, the possessor should
remember that God could have easily given hair of another kind, he
would test her if she will appreciate her lot that he has assigned her. If
faithful, she will be accounted worthy to spend eternity in the paradise
of God, otherwise she will be reserved for punishment like the angels
that kept not their first estate and left their habitation (Jude 6).
Luke 16:10 He that is faithful in that which is least is faithful also in
much: and he that is unjust in the least is unjust also in much.
2 Peter 2:9 The Lord knoweth how to deliver the godly out of
temptations, and to reserve the unjust unto the day of judgment to be
punished:
Encouragement from your hair
1.) Hair has been used in the scripture to describe our least body part. If
even the infinitesimal (minutest) part is protected, I can be assured of
Gods complete protection.
Luke 21:18, But there shall not an hair of your head perish.
2.) If even the hair of the three Hebrews was not singed, how total and
immaculate was their deliverance from the fire.
Daniel 3:27 And the princes, governors, and captains, and the king's
counsellors, being gathered together, saw these men, upon whose bodies the
fire had no power, nor was an hair of their head singed,
3.) It was also used to describe Gods infinite concern for our well-being,
in that he goes to the distance of numbering (not merely counting)
them.
Luke 12:7 But even the very hairs of your head are all numbered. Fear not
therefore: ye are of more value than many sparrows.
32

For
The Greek word used for for in verse 15 in not gar as was used in
verses 6 and 12.
Notice the definition of Gar is a primary particle; properly assigning a
reason even, for indeed, then, therefore, verily.
But the word translated here is anti. Anti is a preposition. It means
opposite; that is, instead or because of : and has been translated in the
King James Version in various places as - for, in the room of.
Usage
To understand the meaning of the word anti from its usage in the New
Testament, observe these texts:
The plainest definition of the word is found in this text:
Anti translated as in the room of
Matthew 2:22 But when he heard that Archelaus did reign in Judaea in
the room of (anti) his father Herod, he was afraid to go thither:
notwithstanding, being warned of God in a dream, he turned aside into
the parts of Galilee.
Anti translated as for
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye,
and a tooth for a tooth.
Matthew 17:27 Notwithstanding, lest we should offend them, go thou to
the sea, and cast an hook, and take up the fish that first cometh up; and
when thou hast opened his mouth, thou shalt find a piece of money: that
take, and give unto them for me and thee.
Matthew 20:28 Even as the Son of man came not to be ministered unto,
but to minister, and to give his life a ransom for many.
Luke 11:11 If a son shall ask bread of any of you that is a father, will he
give him a stone? or if he ask a fish, will he for a fish give him a serpent?
Romans 12:17 Recompense to no man evil for evil.
1 Thessalonians 5:15 See that none render evil for evil unto any man; but
ever follow that which is good, both among yourselves, and to all men.
Heb 12:16 Lest there be any fornicator, or profane person, as Esau, who
for one morsel of meat sold his birthright.
1 Peter 3:9 Not rendering evil for evil, or railing for railing: but
contrariwise blessing; knowing that ye are thereunto called, that ye should
inherit a blessing.
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In all these occurrences it can be understood to mean in place of.

Hence, Her hair is given to her for a covering would be correctly
restated as - Her hair is given to her in place of a covering.
Covering
The covering is from the Gr. peribolaion which means something
thrown around one, that is, a mantle, veil: - covering, vesture. And it is
derived from periballein (verb) - to throw around: a wrapper, mantle.
The only other place in the New Testament that peribolaion was used is
Hebrews 1:12, translated as vesture.
Let us observe the usage in Hebrews.
Hebrews 1:12 And as a vesture (peribolaion) shalt thou fold them up, and
they shall be changed: but thou art the same, and thy years shall not fail.
Hebrews 1:10-12 is a direct quote from Psalm 102:25, 26
Psalm 102:25, 26 Of old hast thou laid the foundation of the earth: and
the heavens are the work of thy hands. They shall perish, but thou shalt
endure: yea, all of them shall wax old like a garment; as a vesture shalt
thou change them, and they shall be changed:
The Hebrew word for vesture - leb sh (noun) means - apparel, clothed
with, clothing, garment, raiment, vestment, vesture.
In Brown, Driver and Briggs Dictionary as a verb - l bash A primitive
root; properly wrap around, that is, (by implication) to put on a garment
or clothe (oneself, or another), literally or figuratively: - (in) apparel,
arm, array (self), clothe (self), come upon, put (on, upon), wear.
Furthermore, the word labash, (verb) and lebush (noun) as used in the
Old Testament consistently describes regular clothing for general or
religious purposes.
Exodus 40:13 And thou shalt put upon (labash)Aaron the holy garments,
and anoint him, and sanctify him; that he may minister unto me in the
priest's office.
Psalm 45:13 The king's daughter is all glorious within: her clothing
(lebush) is of wrought gold.

34

The verb form of peribolaion was used more than 20 times in the New
testament.
periball - to throw all around, that is, invest (with a palisade or with
clothing): - array, cast about, clothe, put on.
Here are some instances:
Mark 16:5 And entering into the sepulchre, they saw a young man sitting
on the right side, clothed in a long white garment; and they were
affrighted.
Luke 12:27 Consider the lilies how they grow: they toil not, they spin not;
and yet I say unto you, that Solomon in all his glory was not arrayed like
one of these.
Acts 12:8 And the angel said unto him, Gird thyself, and bind on thy
sandals. And so he did. And he saith unto him, Cast thy garment about
thee, and follow me.
Revelation 3:5 He that overcometh, the same shall be clothed in white
raiment; and I will not blot out his name out of the book of life, but I will
confess his name before my Father, and before his angels.
Revelation 3:18 I counsel thee to buy of me gold tried in the fire, that
thou mayest be rich; and white raiment, that thou mayest be clothed, and
that the shame of thy nakedness do not appear; and anoint thine eyes
with eyesalve, that thou mayest see.
Revelation 10:1 And I saw another mighty angel come down from heaven,
clothed with a cloud: and a rainbow was upon his head, and his face was
as it were the sun, and his feet as pillars of fire:
These verses confirm that the womans long hair fulfills the role of a real
and satisfactory covering.
A womans long hair is given her for a covering. Not just hair merely,
but long hair. So if she cuts her hair short, she is not covered (according
to v. 6). She should have long hair (the one denoted as womans hair in
Revelation 9:8). Hence a woman should not keep her hair as short as a
man. If for some reason - age, accident or ill-health - it becomes short,
she should apply a hat, veil, or head wrap. By this means she may
maintain a feminine appearance, a demonstration of her position in
relation to God and the men. Ones maintenance of his or her

35

traditional gender appearance (in keeping with the principles of

modesty) is the great emphasis of this passage.
In summary, the long hair is a sufficient covering for a woman in any
setting from a moral and religious standpoint. However, the head may
need another form of covering if the hair has been shortened or thinned
by age, disease or misfortune. Here, again a modest hat, cap or head
wrap would become obligatory. The indefinite article a makes way for
this variety of modest coverings, previously mentioned which may be
selected to maintain decorum. [See Appendix]

Verse 16 _ But if any man seem to be contentious, we have no such

custom, neither the churches of God.
Philippians 2:1 If there be therefore any consolation in Christ, if any
comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2
Fulfil ye my joy, that ye be likeminded, having the same love, being of one
accord, of one mind. 3 Let nothing be done through strife or vainglory; but
in lowliness of mind let each esteem other better than themselves. 4 Look
not every man on his own things, but every man also on the things of
others. 5Let this mind be in you, which was also in Christ Jesus.
Notice that the entire discourse on headship, head covering was flanked
by the following verses.
1 Corinthians 10:31-33, Whether therefore ye eat, or drink, or whatsoever
ye do, do all to the glory of God. Give none offence, neither to the Jews,
nor to the Gentiles, nor to the church of God: Even as I please all men in
all things, not seeking mine own profit, but the profit of many, that they
may be saved. . . . . . . . . . .
1 Corinthians 11:16, But if any man seem to be contentious, we have no
such custom, neither the churches of God.
Hence, while we practice what we know is Bible truth let us act in the
most loving way to those who have not come to an understanding of
this truth, regardless of the position they chose to take. [See Appendix]
Ephesians 4:15 But speaking the truth in love, may grow up into him in
all things, which is the head, even Christ.
36

The Nazarite vow?

Numbers 6:2-5, 8, 18, Speak unto the children of Israel, and say unto
them, When either man or woman shall separate themselves to vow a vow
of a Nazarite, to separate themselves unto the LORD: He shall separate
himself from wine and strong drink, and shall drink no vinegar of wine, or
vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat
moist grapes, or dried. All the days of his separation shall he eat nothing
that is made of the vine tree, from the kernels even to the husk. All the
days of the vow of his separation there shall no razor come upon his head:
until the days be fulfilled, in the which he separateth himself unto the
LORD, he shall be holy, and shall let the locks of the hair of his head
grow. All the days of his separation he is holy unto the LORD.And the
Nazarite shall shave the head of his separation at the door of the
tabernacle of the congregation, and shall take the hair of the head of his
separation, and put it in the fire which is under the sacrifice of the peace
offerings.
Jacob blessing on Joseph brings to view that Jesus is the rightful
Nazarite.
Gen 49:22-26 Joseph is a fruitful bough, even a fruitful bough by a well;
whose branches run over the wall: The archers have sorely grieved him,
and shot at him, and hated him: But his bow abode in strength, and the
arms of his hands were made strong by the hands of the mighty God of
Jacob; (from thence is the shepherd, the stone of Israel:) Even by the God
of thy father, who shall help thee; and by the Almighty, who shall bless
thee with blessings of heaven above, blessings of the deep that lieth under,
blessings of the breasts, and of the womb: The blessings of thy father have
prevailed above the blessings of my progenitors unto the utmost bound of
the everlasting hills: they shall be on the head of Joseph, and on the crown
of the head of him that was separate (nazir) from his brethren.
The word separate is the Hebrew Nazir
ir means separate, that is, consecrated (as prince, a Nazirite); hence
(figuratively) an unpruned vine (like an unshorn Nazirite). Since Jesus
has fulfilled the role as the antitypical Nazarite, as the other shadows of
the Jewish ceremonies, it is unnecessary to continue the Nazirite rites in
the gospel dispensation.
37

Judges 13:5-7 For, lo, thou shalt conceive, and bear a son; and no razor
shall come on his head: for the child shall be a Nazarite unto God from
the womb: and he shall begin to deliver Israel out of the hand of the
Philistines. But he said unto me, Behold, thou shalt conceive, and bear a
son; and now drink no wine nor strong drink, neither eat any unclean
thing: for the child shall be a Nazarite to God from the womb to the day
of his death.
Matthew 2:23 And he came and dwelt in a city called Nazareth: that it
might be fulfilled which was spoken by the prophets, He shall be called a
Nazarene.
Jesus of Nazareth is very commonly used in reference to Jesus.
The word Nazarene is the Gr. a raios and according to Thayers
Dictionary, a Nazarite is one separated an inhabitant of Nazareth, a
title given to Jesus in the New Testament. Jesus is the true Nazarite to
which every Hebrew expressed faith when they would come to full
realization of what it means for one to be truly separated unto God.
As Samson grew up it became evident that he had extraordinary physical
strength. Samson and his parents knew that his strength was not
dependent on the character of his physical form but upon his condition as
a Nazarite, of which his unshorn hair was a symbol. Samson rashly broke
his pledge to God and sealed his decision when he allowed the unshorn
hair on his head to be cut off. The love and service which God claims,
Samson gave to Delilah. This was idolatry. He lost all sense of the sacred
character and work of God, and sacrificed honor, conscience, and every
valuable interest, to base passion. Had Samson's head been shaven
without fault on his part, his strength would have remained. But his
course had shown contempt for the favor and authority of God as much
as if he had in disdain himself severed his locks from his head. Therefore
God left him to endure the results of his own folly (Bible Commentary
vol. 2, 1007).
Women are called upon to maintain this symbol of authority on her
head (see 1 Corinthians 11:10). When women do not maintain the
symbol given her by God, she demonstrates a departure from her role in
Gods glorious plan for humanity as Samson when his locks were shorn.
38

Broided Hair
The 1 Timothy 2 is amazingly similar to 1 Corinthians 11:1-16. It
answers some of the unanswered questions.
1 Timothy 2:1-15 I exhort therefore, that, first of all, supplications, prayers,
intercessions, and giving of thanks, be made for all men; 2 For kings, and
for all that are in authority; that we may lead a quiet and peaceable life in
all godliness and honesty. 3 For this is good and acceptable in the sight of
God our Saviour; 4 Who will have all men to be saved, and to come unto
the knowledge of the truth. 5 For there is one God, and one mediator
between God and men, the man Christ Jesus; 6 Who gave himself a
ransom for all, to be testified in due time. 7 Whereunto I am ordained a
preacher, and an apostle, (I speak the truth in Christ, and lie not;) a
teacher of the Gentiles in faith and verity. 8 I will therefore that men pray
every where, lifting up holy hands, without wrath and doubting. 9 In like
manner also, that women adorn themselves in modest apparel, with
shamefacedness and sobriety; not with broided hair, or gold, or pearls, or
costly array; 10 But (which becometh women professing godliness) with
good works. 11 Let the woman learn in silence with all subjection. 12 But I
suffer not a woman to teach, nor to usurp authority over the man, but to
be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not
deceived, but the woman being deceived was in the transgression. 15
Notwithstanding she shall be saved in childbearing, if they continue in
faith and charity and holiness with sobriety.
1 Cor. 11

1 Tim. 2

Major Emphasis

1 Cor 11: 1, 2

2: 7

Paul's position as a teacher and an example.

1 Cor 11: 3

2: 5

The order [God Christ - man].

1 Cor 11: 4, 7

2: 8

1 Cor 11: 5,
6, 7, 13, 15
1 Cor 11: 812

2: 9-12

Men praying appropriately in and outside of

a worship setting.
Womens deportment in and outside of a
worship setting.
Mens and womens role because of
Creation, the Fall (of mankind/angels), and
Procreation.

2: 13-15

39

It is a very bright light that 1 Tim 2: 9 sheds on 1 Cor 11:5, 6 it helps us

to see that where Paul wrote about the woman not down covering her
head means avoiding hairstyles that are not proper for females. The
broided hair of 1 Timothy 2: 9 as is stated in the verse is not in
accordance with female modesty, shamefacedness or sobriety. The
hairstyle that is broided greatly beclouds the difference between a
males head and that of a female. With the confirmation from the
writings of Paul himself that such a fashion did exist in his day, notice an
easier reading of the text.
If woman be not covered (have broided hair), let her also be shorn, and if
it be a shame for her to be shorn or shaven, let her be covered (have
hairstyle appropriate for godly women [1 Tim 2:10]).
The phrase broided hair is from one Greek word plegma which
means a plait (of hair): - broidered hair, that is woven, plaited, or
twisted together, a web, plait, braid of a net, braided hair. It is derived
from the primary word plek which means to twine or braid: - plait.
Now plegma appeared only once in the Bible and its parent word pleko
appeared three times. Matthew 27:29, Mark 15:17, And in:
John 19:2, And the soldiers platted a crown of thorns, and put it on his head,
and they put on him a purple robe,
It was translated as platted in each case, describing the very same
event of a crown of thorns being platted for Jesus.
When a ladys hair is styled in a manner similar to how Roman soldiers
formed the crown of thorns, the hair would be so interwoven that it sits
firmly on the head and hugs the scalp very closely. This allowed the
woman, even though she was not shorn to bear an appearance similar
to that of a man. The big problem was that it greatly blunted the
distinction between the man and woman on the level of appearance.
So the basic tenets of this discussion namely the distinction between
men and woman (Deut 22:5), the woman maintaining her natural
unshorn hair as a sufficient covering in and outside of worship, the man
keeping his hair short should be kept in mind as one decides on how he
or she will apply this truth.
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Appendix
[Page 3] How to study the Bible?
If you read the Bible carefully, you will see what reformation is
needed in yourself in order for you to be a faithful shepherd of the flock
of Christ. Compare scripture with scripture, and then open your own
heart. Gain light yourself and then from an experimental knowledge,
you can set before the people of God what constitutes Christian
character.
Let the seeker for truth who accepts the Bible as the inspired word of
God, lay aside every previous idea, and take that word in its simplicity.
He should renounce every sinful practice, and enter the Holy of Holies
with heart softened and subdued, ready to listen to what God says.
Do not carry your creed to the Bible, and read the Scriptures in the
light of that creed. If you find that your opinions are opposed to a
plain "Thus saith the Lord," or to any command or prohibition He has
given, give heed to the Word of God rather than to the sayings of men.
Let every controversy or dispute be settled by "It is written."
The mistake made by the Roman Catholic is that he reads the Bible in
the light of the priests and rulers of the church, the early fathers, or
other Catholic expositors. Laying aside all creeds or articles prescribed
by any church, we are to read the Bible as the word of God to us. The
Light of the world will enable us to distinguish between truth and
antagonistic errors.
Let the heart be softened and subdued by the spirit of prayer before
the Bible is read. Truth will triumph when the spirit of truth cooperates
with the humble Bible student. How precious the thought that the
Author of truth still lives and reigns. Ask Him to impress your minds with
the truth. Your searching of the Scriptures will then be profitable. Christ
is the great Teacher of His followers, and He will not leave you to walk in
darkness.
The Bible is its own interpreter. With beautiful simplicity, one
portion connects itself with the truth of another portion, until the
whole Bible is blended in one harmonious whole. Light flashes forth
41

from one text to illuminate some portion of the Word that has seemed
more obscure.
Christian culture will follow the labors of every soul who will practice
the truth conscientiously under all circumstances. But there is
altogether too much skimming over the surface. There is a mine of
precious ore, hitherto only in the possession of a very few. A careful and
thorough digging will put us in possession of untold resources,
represented as the golden oil, emptied from the two olive trees, into
the golden pipes, and from them into the golden bowls, to pour forth
and enrich others (Review and Herald, August 13, 1959 par. 1-18).
Pauls letter contains truth that is applicable for all times and places.
United with Christ, the greatest of all teachers, Paul had been enabled
to communicate lessons of divine wisdom, which met the necessities
of all classes, and which were to apply at all times, in all places, and
under all conditions. Among the more serious of the evils that had
developed among the Corinthian believers, was that of a return to many
of the debasing customs of heathenism (Acts of the Apostles, 303).

[Page 4] Context for the Epistle to the Corinthians

A letter was sent to Paul by the church, asking for counsel
concerning various matters, but saying nothing of the grievous sins
existing among them. The apostle was, however, forcibly impressed by
the Holy Spirit that the true state of the church had been concealed and
that this letter was an attempt to draw from him statements which the
writers could construe to serve their own purposes.
About this time there came to Ephesus members of the household
of Chloe, a Christian family of high repute in Corinth. Paul asked them
regarding the condition of things, and they told him that the church was
rent by divisions. The dissensions that had prevailed at the time of
Apollos's visit had greatly increased. False teachers were leading the
members to despise the instructions of Paul. The doctrines and
42

ordinances of the gospel had been perverted. Pride, idolatry, and

sensualism, were steadily increasing among those who had once been
zealous in the Christian life.
As this picture was presented before him, Paul saw that his worst
fears were more than realized. But he did not because of this give way
to the thought that his work had been a failure. With "anguish of heart"
and with "many tears" he sought counsel from God. Gladly would he
have visited Corinth at once, had this been the wisest course to pursue.
But he knew that in their present condition the believers would not
profit by his labors, and therefore he sent Titus to prepare the way for a
visit from himself later on. Then, putting aside all personal feelings over
the course of those whose conduct revealed such strange perverseness,
and keeping his soul stayed upon God, the apostle wrote to the church
at Corinth one of the richest, most instructive, most powerful of all his
letters.
With remarkable clearness he proceeded to answer the various
questions brought forward by the church, and to lay down general
principles, which, if heeded, would lead them to a higher spiritual plane.
They were in peril, and he could not bear the thought of failing at this
critical time to reach their hearts. Faithfully he warned them of their
dangers and reproved them for their sins. He pointed them again to
Christ and sought to kindle anew the fervor of their early devotion.
Paul was an inspired apostle. The truths he taught to others he had
received "by revelation;" yet the Lord did not directly reveal to him at all
times just the condition of His people. In this instance those who were
interested in the prosperity of the church at Corinth, and who had seen
evils creeping in, had presented the matter before the apostle, and from
divine revelations which he had formerly received he was prepared to
judge of the character of these developments. Notwithstanding the fact
that the Lord did not give him a new revelation for that special time,
those who were really seeking for light accepted his message as
expressing the mind of Christ. The Lord had shown him the difficulties
and dangers which would arise in the churches, and, as these evils
developed, the apostle recognized their significance. He had been set
for the defense of the church. He was to watch for souls as one who
43

must render account to God, and was it not consistent and right for him
to take notice of the reports concerning the anarchy and divisions
among them? Most assuredly; and the reproof he sent them was as
certainly written under the inspiration of the Spirit of God as were any
of his other epistles. (Acts of the Apostles, 300-302).

[Page 4] Present-day Application of certain key points

in 1 Corinthians 11
Testimony for the Church vol. 1, 421, 426.
Some who believe the truth may think that it would be more healthful
for the sisters to adopt the American costume, yet if that mode of dress
would cripple our influence among unbelievers so that we could not so
readily gain access to them, we should by no means adopt it, though we
suffered much in consequence. But some are deceived in thinking there
is so much benefit to be received from this costume. While it may prove
a benefit to some, it is an injury to others.
I saw that God's order has been reversed, and His special directions
disregarded, by those who adopt the American costume. I was referred
to Deuteronomy 22:5: "The woman shall not wear that which
pertaineth unto a man, neither shall a man put on a woman's
garment: for all that do so are abomination unto the Lord thy God."
God would not have His people adopt the so-called reform dress. It is
immodest apparel, wholly unfitted for the modest, humble followers
of Christ.
There is an increasing tendency to have women in their dress and
appearance as near like the other sex as possible, and to fashion their
dress very much like that of men, but God pronounces it abomination.
"In like manner also, that women adorn themselves in modest apparel,
with shamefacedness and sobriety." 1 Timothy 2:9.
Those who feel called out to join the movement in favor of
woman's rights and the so-called dress reform might as well sever all
connection with the third angel's message. The spirit which attends the
44

one cannot be in harmony with the other. The Scriptures are plain upon
the relations and rights of men and women.
"There is a medium position in these things. Oh, that we all might
wisely find that position and keep it. In this solemn time let us all
search our own hearts, repent of our sins, and humble ourselves before
God. The work is between God and our own souls. It is an individual
work, and all will have enough to do without criticizing the dress,
actions, and motives of their brethren and sisters. 'Seek ye the Lord, all
ye meek of the earth, which have wrought His judgment; seek
righteousness, seek meekness: it may be ye shall be hid in the day of the
Lord's anger.' Here is our work. It is not sinners who are here addressed,
but all the meek of the earth, who have wrought His judgments or kept
His commandments. There is work for everyone, and if all will obey, we
shall see sweet union in the ranks of Sabbathkeepers."

[Page 12] On the Greek Opheilo of verse 7, 10 - Obligations

Created to be "the image and glory of God" (1 Corinthians 11:7), Adam
and Eve had received endowments not unworthy of their high destiny.
Graceful and symmetrical in form, regular and beautiful in feature, their
countenances glowing with the tint of health and the light of joy and
hope, they bore in outward resemblance the likeness of their Maker.
Nor was this likeness manifest in the physical nature only. Every faculty
of mind and soul reflected the Creator's glory. Endowed with high
mental and spiritual gifts, Adam and Eve were made but "little lower
than the angels" (Hebrews 2:7), that they might not only discern the
wonders of the visible universe, but comprehend moral responsibilities
and obligations. {Education, 20}

[Page 13] On verse 10 - Loss of First Estate

When Satan rebelled, there was war in heaven, and he, with all his
sympathizers, was cast out. He had held a high office in heaven,
possessing a throne radiant with light. But he swerved from his
45

allegiance to the blessed and only Potentate, and fell from his first
estate. All who sympathized with him were driven from the presence of
God, doomed to be no more acknowledged in the heavenly courts as
having a right there. Satan became the avowed antagonist of Christ. On
the earth he planted the standard of rebellion, and round it his
sympathizers rallied (Manuscript 78, 1905).
There are sinners in the ministry. They are not agonizing to enter in at
the strait gate. God does not work with them, for He cannot endure the
presence of sin. It is the thing that His soul hates. Even the angels that
stood about His throne, whom He loved, but who kept not their first
estate of loyalty, God cast out of heaven with their rebel leader.
(White, Testimonies to Ministers, 145).
Had Adam and Eve heeded the words that God spoke to them in the
beginning, they would not have fallen from their first estate. (White,
This Day With God, 215).
Eve was told of the sorrow and pain that must henceforth be her
portion. And the Lord said, "Thy desire shall be to thy husband, and he
shall rule over thee." In the creation, God had made her the equal of
Adam. Had they remained obedient to God--in harmony with His great
law of love--they would ever have been in harmony with each other; but
sin had brought discord, and now their union could be maintained and
harmony preserved only by submission on the part of the one or the
other. Eve had been the first in transgression; and she had fallen into
temptation by separating from her companion, contrary to the divine
direction. It was by her solicitation that Adam sinned, and she was now
placed in subjection to her husband. Had the principles enjoined in the
law of God been cherished by the fallen race, this sentence, though
growing out of the results of sin, would have proved a blessing to them;
but man's abuse of the supremacy thus given him has too often
rendered the lot of woman very bitter, and made her life a burden.
Eve had been perfectly happy by her husband's side in her Eden
home; but, like restless modern Eves, she was flattered with the hope
46

of entering a higher sphere than that which God had assigned her. In
attempting to rise above her original position, she fell far below it. A
similar result will be reached by all who are unwilling to take up
cheerfully their life duties in accordance with God's plan. (Adventist
Home, 115)
The sin of this age is disregard of God's express commands. The
power of influence in a wrong direction is very great. Eve had all that
her wants required. There was nothing lacking to make her happy, but
intemperate appetite desired the fruit of the only tree that God had
withheld. She had no need of the fruit of the tree of knowledge, but
she permitted her appetite and curiosity to control her reason. She
was perfectly happy in her Eden home by her husband's side; but, like
restless modern Eves, she was flattered that there was a higher sphere
than that which God had assigned her. But in attempting to climb
higher than her original position, she fell far below it. This will most
assuredly be the result with the Eves of the present generation if they
neglect to cheerfully take up their daily life duties in accordance with
God's plan.
There is a work for women that is even more important and elevating
than the duties of the king upon his throne. They may mold the minds
of their children and shape their characters so that they may be useful
in this world and that they may become sons and daughters of God.
Their time should be considered too valuable to be passed in the
ballroom or in needless labor. There is enough necessary and important
labor in this world of need and suffering without wasting
precious moments for ornamentation or display. Daughters of the
heavenly King, members of the royal family, will feel a burden of
responsibility to attain to a higher life, that they may be brought into
close connection with heaven and work in unison with the Redeemer of
the world. Those who are engaged in this work will not be satisfied
with the fashions and follies which absorb the mind and affections of
women in these last days. If they are indeed the daughters of God they
will be partakers of the divine nature. They will be stirred with deepest
pity, as was their divine Redeemer, as they see the corrupting influences
47

in society. They will be in sympathy with Christ, and in their sphere, as

they have ability and opportunity, will work to save perishing souls as
Christ worked in His exalted sphere for the benefit of man.
A neglect on the part of woman to follow God's plan in her creation,
an effort to reach for important positions which He has not qualified
her to fill, leaves vacant the position that she could fill to acceptance.
In getting out of her sphere, she loses true womanly dignity and
nobility. When God created Eve, He designed that she should possess
neither inferiority nor superiority to the man, but that in all things she
should be his equal. The holy pair were to have no interest independent
of each other; and yet each had an individuality in thinking and acting.
But after Eve's sin, as she was first in the transgression, the Lord told her
that Adam should rule over her. She was to be in subjection to her
husband, and this was a part of the curse. In many cases the curse has
made the lot of woman very grievous and her life a burden. The
superiority which God has given man he has abused in many respects by
exercising arbitrary power. Infinite wisdom devised the plan of
redemption, which places the race on a second probation by giving
them another trial. (Testimonies for the Church vol. 3, 483, 484).

Very Conclusive from the Spirit of

Prophecy.
[Page 20]

A week ago yesterday I spoke in the church in Los Angeles, and the
house was crowded to its utmost capacity. I wish a picture could have
been drawn of the crowd. That crowded congregation was the most
agreeable sight I have ever looked upon, and everything was in order.
Every receptacle for flowers was removed. Every seat that could be
crowded in was occupied. There was not one crying voice of a child, and
the pleasant, happy faces were a sight that brought joy to my heart and
did my soul good. The sisters, as far as I could see, removed their hats,
and what a pleasure it was to view their countenances. I had good
freedom in speaking.
At the close of the service, a brother brought us back to the Glendale
Sanitarium in his automobile. (Manuscript Releases no. 8 pg. 19, 20).
48

I have had a prosperous journey. I have attended many meetings in

different places. At Indianapolis I was surprised to meet so large a
number. On the Sabbath I met with most intelligent looking people in
the church. The audience presented a singular appearance, for all the
sisters had removed their hats. This was well. I was impressed with
the favorable appearance. The people were not obliged to stretch their
necks to see over a mass of flowers and ribbons. I believe that this

is an example worth following by other congregations.

(Manuscript Releases no. 20 pg. 307).

[Page 20] Contentiousness

Contention in the church is always attended with a dearth of
spirituality. The Lord cannot be glorified by a contentious church. "All
ye are brethren." Cultivate the grace of God. Lift up your hearts in
prayer to him for his keeping power. Avoid all contention among
yourselves. Use every means within your reach to restrain the
unsanctified words that are ever upon the tongue,--words that would
cast a reflection upon others. Be true to one another. We are bought
with a price; therefore in word and act we should glorify God. (Review
and Herald, January 6, 1903 par. 8)
We are to engage in no strife for supremacy, no bitter wrangling.
We are not to manifest a selfish or contentious spirit. Our work is to
reveal to the world that God's children love one another. (1888 EGW
Materials, 1793.2)

49

References

Brown, F., Driver, S., Briggs, C., A Hebrew and English Lexicon of the Old
Testament, 1906.
Holy Bible, King James Version, 1769.
Myers, Rick, e-Sword 10.2.1, Copyright 2000-2013.
Strong, James, The Strongest Strongs E haustive Concordance of the
Bible. Grand Rapids: Zondervan, 2001.
Thayer, Joseph Henry, Thayer's GreekEnglish Lexicon of the New
Testament, Harper & Brothers, 1889.
Thayer and Smith. "Greek Lexicon entry for Plegma". "The NAS New
Testament Greek Lexicon". . 1999.
White, Ellen G. Acts of the Apostles, Harrah, OK: Mission Publishing Inc.,
2002
______ Adventist Home, Ellen G. White Estate, 2012.
_______Comprehensive Research Edition CD-ROM, 2008.
______ Testimonies for the Church Volume 1, Nampa, ID: Pacific Press
Publishing Association, 1948.
______ Testimonies for the Church Volume 3. Nampa, ID: Pacific Press
Publishing Association, 1948.

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