In Sydney we’re all going through a tough time with an extended COVID-19 lockdown. Parents will be home schooling for two more months. Travel is restricted with stay at home rules, except for essential purposes. There are rules and restrictions on face masks, physical contact, COVID tests, COVID vaccinations, quarantine, self-isolation, and contact tracing. No visitors are allowed in hospitals and aged care nursing homes. Other services are reduced. Churches can’t meet as usual. And households are spending extended time together without relief. It’s a bit like George Orwell’s “1984” with government surveillance and propaganda. People are isolated, which can increase anxiety, fear and depression. People are working from home. Closed businesses are struggling to survive with reduced cash flow. There is reduced family income. Some are unemployed. There is a reduction in some health services. But our needs are increased because of the stress. How do we get through such tough times? Is social media the answer? Can prayer help us trust God in times like this? (more…)
Another difficult day for communities around New South Wales in Australia. At midnight, with the threat still not over, there are 7 fires at Emergency Warning and 11 at Watch and Act. Last night there were 26 emergency-level fires burning across NSW and Victoria. In NSW, about 3,600 firefighters were battling blazes while hundreds of others were pre-positioned to tackle outbreaks.
A state-wide total fire ban remains in place for Sunday, 5 January. The Rural Fire Service Deputy Commissioner said, “I don’t know the length but I imagine there would be more than 15,000 km (10,000 miles) of fire edge we’ve got to try and contain”. (more…)
Recently when I had a problem with my phone, I was advised to do a reboot (restart). I’d forgotten that many computer problems are fixed by a restart. Turning your computer off and on again fixes a lot of problems because you’re removing the junk that’s accumulated and starting over again fresh.
When too many programs and processes are operating they hog system resources like RAM, cause problems like slow operation, programs won’t open and error messages appear. A restart closes every program and process and wipes away the current state of the software. This includes any code that’s stuck in a misbehaving state. Once your computer starts back up again, it’s not clogged up and is often a faster, better working computer. Most computers need to be restarted at least every few days. Very few are designed to run continuously.
In the same way, we can get bogged down in the cares of this life. Our lives can become so cluttered with finances, careers, family, relationships, and the other things we spend time doing. These things can spoil our relationship with God and hinder our spiritual growth. At times like this we need to reboot and refresh our relationship with God.
Jesus often prayed alone in the morning (Mk. 1:35) or during the night (Lk. 6:12). It was like He was getting a fresh start each day. And He prayed whenever an important decision was to be made or a crisis was near. It was like He was getting a fresh start at important times in His life. So, prayer can be a way to reboot ourselves.
To refresh our relationship with God the Father and Jesus Christ we need to get to know them better. The best description of the character and the acts of God the Father and Jesus Christ is in the Bible. This means reading the Bible, understanding it and applying it to our lives on a daily basis. So, the Bible can be a way to reboot ourselves.
And I think that the Lord’s Supper is like getting a fresh start each week. Like computers we get busy and our mind gets occupied with what we’ve been doing. The Lord’s Supper is a good way to clear our minds and get them working how God designed them to work. We dump the junk that’s accumulated during the week when we focus on all that God has done for us. It seems that the early church celebrated the Lord’s Supper once per week (Acts 20:6-7).
So how can we do a restart at the Lord’s Supper? When the Corinthians were treating each other poorly by discriminating amongst themselves and not respecting each other, Paul told them how to put things right before they took part in the Lord’s Supper (1 Cor. 11:17-34NIV). In particular, he said “anyone who eats this bread or drinks this cup of the Lord unworthily is guilty of sinning against the body and blood of the Lord. That is why you should examine yourself before eating the bread and drinking the cup”. (v.27-28). The Bible says that they were to “examine” themselves before eating the bread and drinking from the cup. They were to practice self-examination before partaking of the Lord’s Supper. We are to be honest about sin in our lives in order to maintain a dynamic fellowship with the Lord. This can mean dealing with unconfessed sin by confession and repentance.
Confession and repentance
Confession is God’s reset button for our guilt. To confess is to acknowledge our sin to God and to those we have sinned against (Jas. 5:16). The Bible says, “if we confess our sins to Him (God), He is faithful and just to forgive us our sins and to cleanse us from all wickedness” (1 Jn. 1:9NLT). Confession should lead to repentance. To repent is to change our direction away from a sinful way of behavior towards obeying God instead. It’s turning around to follow God (Acts 3:19). It involves action by reversing our direction and going opposite to the way of sin. For the Corinthians it meant to stop discriminating amongst themselves and to start sharing things amongst themselves and so respecting each other (1 Cor. 11:33-34). Confession and repentance help us to sustain our loving relationship with God.
We all struggle with sin. Let’s examine our motives. Are we self-centered? Are we carelessness towards sin because God “forgives” us when we sin?
Like a restart often cleans up our computer so that it can work again, confession and repentance of our sins cleanses us from all wickedness. We restart when we confess our sins. This renews our mind with the thoughts of God’s new creation so we can “participate in the divine nature” (Rom. 12:2; Cor. 5:17; 2 Pt. 1:4). It’s a good way to clear our minds and get them working how God designed them to work once again.
Lessons for us
A reboot is a simple way to fix some computer problems. But it’s easy to forget. A spiritual reboot is a simple way to fix some of our problems in life. And it’s also easy to forget.
We can reboot through prayer, reading the Bible and participating in the Lord’s Supper. It always includes confession and repentance of our sinful ways. How do you like to reboot?
Written, April 2018
Prayer is a major part of Islamic life. The call to prayer is broadcast five times daily from mosques. But how do they pray and what do they say? To minimize bias, the following content has been mainly drawn from Islamic websites.
Muslims are required to pray formally five times a day, as follows:
- About mid-day: when the sun is highest in the sky.
- About mid-afternoon: when the shadow of an object is the same length as the object itself, plus the shadow length at the mid-day prayer time.
- Nightfall: when the sun’s light is gone from the western sky.
Since these times are based on the position of the sun in the sky, the prayer times change slightly from day to day. At each of these times there is a “Call to prayer” to remind people of the need to pray. The prayer should be offered before the next call to prayer.
Besides this formal prayer, Muslims can offer voluntary prayers before or after the obligatory prayers as well as at other times.
Call to prayer
Historically, the mosque minaret was used as a tall platform from which to call Muslims to prayer and to announce the central tenant of the Islamic faith to non-believers. Today, however, the call to prayer is typically recited into a microphone and transmitted through loudspeakers installed on the minaret. This allows the call to prayer to be heard at great distances without climbing the minaret.
The call of the announcer is considered an art form, reflected in the melodious chanting of the call to prayer. However, some people don’t think it’s melodious! In Turkey, there is an annual competition to find the country’s best announcer.
Here’s a translation into English of the Arabic “Call to prayer”.
Allah (God) is the greatest, Allah is the greatest
Allah is the greatest, Allah is the greatest
I testify that there is no God but Allah
I testify that there is no God but Allah
I testify that Muhammad is God’s Prophet
I testify that Muhammad is God’s Prophet
Come to prayer, Come to prayer
Come to salvation, Come to salvation
Allah is the greatest, Allah is the greatest,
There is no God but Allah
Another line is often added to the first prayer of the morning (dawn):
Prayer is better than sleep
Prayer is better than sleep
How to pray
Muslims can pray together at a mosque or elsewhere alone. It’s compulsory for men to attend the Friday afternoon prayer in a congregation. Most prayers will take between 5-10 minutes. This can be influenced a lot by which chapters you choose to recite from the Quran. So formal prayer can take about 25-50 minutes per day. Here’s how Muslims pray formally to Allah.
In this ritual, the words are set in Arabic (no matter what the person’s native tongue) and there is a series of set movements that go with the words of the prayer. Each movement is always preceded by the phrase “God is Most Great”. All Muslims are to pray these prayers in Arabic, even if they don’t understand the language; the Arabic words have been translated into English below.
Muslims must be ritually clean before they pray and pray in a ritually clean location. They make sure of this by ritual washing of the parts of the body that are generally exposed to dirt and grime – mosques have washing facilities for this.
The prayer generally follows this sequence.
- Standing facing Mecca, raise hands up to your ears and say “Allah is Most Great”.
Standing with hands folded over chest, say
“O Allah, how perfect You are and praise be to You. Blessed is Your name, and exalted is Your majesty. There is no god but You”.
“I seek shelter in Allah from the rejected Satan”.
“In the name of Allah, the most Gracious, the most Merciful”.
- Standing with hands folded over chest, recite the first chapter of the Quran (if this is the second cycle of the prayer, recite another short portion of the Quran):
In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah, Lord of the Worlds. Most Gracious, Most Merciful. Master of the Day of Judgment. Thee (alone) we worship and Thee (alone) we ask for help. Show us the straight path. The path of those whom Thou hast favored; Not the (path) of those who earn Thine anger nor of those who go astray” (1:1-1:7)
Then recite any other verses of the Quran that you would like. For example,
Say: He is Allah, the One! Allah is He on Whom all depend. He begetteth not, nor is He begotten. And there is none like unto Him” (112:1-112:4).
- Raise hands up, saying:
“Allah is Most Great”
Bow with hands on knees, saying.
“Glory be to my Lord, the Almighty
Glory be to my Lord, the Almighty
Glory be to my Lord, the Almighty”
- Rise to standing while reciting “Allah hears those who call upon Him;
Our Lord, praise be to You”
- Raise hands up, saying “Allah is Most Great”. Prostrate on the ground, reciting
“Glory be to my Lord, the Most High
Glory be to my Lord, the Most High
Glory be to my Lord, the Most High”
- Rise to a sitting position, saying “Allah is Most Great”.
“O my Lord, forgive me, have mercy on me, fulfill my needs, raise me, provide for me, guide me, and protect me from sickness”.
Say, “Allah is Most Great”.
- Prostrate again in the same manner, saying:
“Glory be to my Lord, the Most High
Glory be to my Lord, the Most High
Glory be to my Lord, the Most High”.
- Rise to a standing position, saying “Allah is Most Great”.
- This concludes one cycle (or unit) of prayer. Begin again from Step 2 for the second cycle. Each prayer is 2-4 cycles: 2 at dawn, 4 at noon, 4 at mid-afternoon, 3 at sunset, and 4 at nightfall.
- After two cycles and the last cycle, remain sitting after the prostrations and say,
“Salutations to Allah and prayers and good deeds. Peace be upon you, O Prophet (Muhammad), and the mercy of Allah and his blessings. Peace be on us and on the righteous servants of Allah. I bear witness that there is no god but Allah. And I bear witness that Muhammad is His servant and His messenger”.
Then repeat the declaration of faith, raising the forefinger of the right hand, to act as a witness.
- If the prayer is to be longer than these two cycles, stand up and begin again to complete the prayer, sitting again after all cycles have been completed.
- When the last cycle has been completed, say.
“O Allah, let Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Abraham and his family. Truly, You are Praiseworthy and Glorious. Allah, bless Muhammad and the family of Muhammad, as you have blessed Abraham and his family. Truly, You are Praiseworthy and Glorious”.
Finally, Muslims ask for forgiveness and mercy, and ask God to bless them and their children until the Day of Judgement:
“O Allah! I seek refuge in You from the torment of the Hellfire, from the torment of the grave, from the trials and afflictions of life and death, and from the deception of the False-Christ. O my Lord! Grant me and my parents forgiveness, and bestow Your mercy upon them, just as they brought me up when I was small”.
- Turn to the right (toward the angel recording your good deeds) and say, “Peace be upon you and Allah’s blessings”.
- Turn to the left (toward the angel recording your wrongful deeds) and repeat the greeting. This concludes the formal prayer.
We have seen that a Muslim is to be involved in formal prayer for about 25-50 minutes each day. And these prayers are spread across five periods of the day. Each prayer has a set sequence of body movements and Arabic words. The “call to prayer” includes a summary of the Islamic faith – that Allah is the only God and that Mohammad is His prophet.
Muslims pray this formal prayer 35 times per week, 150 times per month and 1,825 times per year. As prayer is only one of the five main practices of Islam, this shows that it takes dedication to be a practicing Muslim.
Written, December 2016
Correcting disrespectful behavior at Corinth
In July 2015 Bernard Tomic was axed from Australia’s Davis Cup team after a scathing attack on Tennis Australia officials. TA said “Bernard’s disparaging and disrespectful post-match comments to the media at Wimbledon effectively ruled him out of contention. His behaviour was unacceptable. The allegations are misinformed and untrue and he publicly derided some outstanding people”. Soon after Tomic was arrested in Miami after refusing to turn down loud music while partying in the early hours of the morning.
Let’s look at God’s commands for respectful behaviour for Christians involved in spiritual activities like praying and prophesying at Corinth. In particular, what is the good behavior given in 1 Corinthians 11:2-16 and how does this relate to us today? This article is based on an assessment of the text and context of this passage.
In 55 AD Paul (who was in Ephesus) wrote the letter of 1 Corinthians to the church in Corinth. Paul established a church at Corinth in 52 AD during his second missionary journey (Acts 18:1-17) and he stayed there for about 18 months (Acts 18:11).
At that time Corinth was the chief city in Greece. It was in southern Greece on the trade route between western Europe and places further east such as Asia Minor, Phoenicia, and Egypt. Its people worshipped at pagan temples and there was a Jewish synagogue.
The church at Corinth was plagued by factions and spiritual immaturity. When he was in Ephesus, Paul received a letter from Corinth informing him of their difficulties and asking questions about Christian behavior. So Paul wrote this letter to address the problems in the church and to answer their questions. It addresses topics such as factions, sexual immorality, marital difficulties, lawsuits, abuse of the Lord’s Supper, and misuse of spiritual gifts.
The passage is preceded by a discussion on whether to eat meat that had been offered to idols (8:1 – 11:1) and followed by correcting abuse at the Lord’s Super (11:17-34).
The subheading of this passage is “On covering the heads in worship” (NIV). But there is no reference to a church meeting until v.17, which is outside the passage! Therefore, this instruction may not be limited to church meetings. So a more general subheading such as “Head coverings” (ESV) or “Instructions about head coverings” (HCSB) is preferable.
The passage implies that when they prayed and prophesised in Corinth, men weren’t respecting God, wives weren’t respecting their husbands, and daughters weren’t respecting their fathers. They brought shame on themselves and their relational heads. This respect was to be shown by whether they wore head coverings or not. Paul writes to correct their behaviour.
Before we look at the passage it is instructive to summarise the practices with regard to head coverings when it was written.
First century culture
In the first century when in public Jewish women bound their long hair and covered it with a veil. Uncovered hair in public was viewed as equivalent to adultery and could be punished by having her hair shorn or shaven. Since the congregation at Corinth met next door to the synagogue and was composed of both Jewish and Gentile women, universal veiling of women would cause the least offense.
Jewish priests wore turbans on their heads when they served in the temple (Ex. 39:28). It is an ancient practice for male Jews to cover their heads during prayer as a symbol of being ashamed and unworthy before God. This probably derives from the fact that in Eastern cultures, it is a sign of respect to cover the head, which is opposite to the custom in Western cultures.
Female slaves were recognized by their short hair or shaved heads; they weren’t allowed to have long hair. Therefore women in the church at Corinth who were slaves would have had short hair.
In the Roman Empire women generally had their heads covered in public while men’s heads were uncovered. This was the normal culture of that time. All respectable married women wore a veil outside their home. If a woman’s head was shorn or shaven it usually denoted slavery, mourning the dead, or adultery.
The Gentile Christians at Corinth had converted from pagan religions and needed instruction on meat that had been offered to idols (8:1-11:1) and sacrificial meals at pagan temples (10:18-2). It seems as though they also needed instruction on appropriate attire and hairstyle for men and women. This may be because these conventions weren’t followed by some pagan worshippers. For example images of female worshippers of Dionysus show uncovered heads and unbound hair, which has been interpreted as rebellion against the oppression of women.
Introduction (1 Cor. 11:2)
Paul begins by commending them for obeying the instructions he had passed onto them. These weren’t human ideas but teachings that Paul had received from God – as expressed by the NLT, “I am so glad that you always keep me in your thoughts, and that you are following the teachings I passed on to you”.
He then states a biblical principle.
Headship (1 Cor. 11:3NIV)
“But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God”.
The Greek noun translated “man” (aner Strongs #435) means a male human being or a husband, with the preference being indicated by the context. It occurs 14 times in our passage. In 1 Corinthians 7, aner is translated “husband”.
The Greek noun translated woman (gune #1135) means a female human being or a wife, with the preference being indicated by the context. It occurs 16 times in our passage. In 1 Corinthians, gune is translated “wife” 17 times and “woman” 4 times.
So v.3 says that:
• God is head over Christ.
• Christ is head over a man/husband
• Man/husband is head over a woman/wife. The ESV states “the head of a wife is her husband”.
The Greek noun translated “head” (kephale #2776) means either the physical head of a person or animal or metaphorically anything supreme, chief, prominent (master or lord). Here it is used metaphorically. Paul uses this word elsewhere to describe these relationships:
• Christ over the church (Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19)
• Christ over the angels (Col. 2:10)
• A husband over his wife (Eph. 5:23)
Some say that kephale means “source”. In this verse, the Greek noun theos (#2316) is translated “God”. In this letter Paul often uses the title theos for God the Father in a passage that also mentions Jesus Christ (1:1; 1:9; 6:14; 8:6; 9:21). As this is also the case in 11:3, in this verse the word “God” means God the Father. But how is God the Father the source of Jesus Christ when they are both eternal? Such a meaning doesn’t make sense. A better interpretation is that Christ submitted Himself to the Father’s leadership. This was demonstrated when He prayed and when He said “not my will, but yours be done” (Lk. 22:42). It’s a functional authority and leadership that Christ willingly submitted to (Jn. 4:34; 5:19; 7:16; 1 Cor. 15:24-28).
In what sense is God is head over Christ? Christ was sent to earth by God the Father and Christ was obedient to God the Father. So although they have equality within the godhead, God is seen as the initiator and Christ the responder. God has authority and Christ is subordinate. Together they fulfilled the plans of the Godhead.
In what sense is Christ head over a man/husband? As Creator and Redeemer, Christ is head over all humanity. As a man/husband is part of humanity, Christ is head over a man/husband. In this case they share a divine nature, but not divinity (This is why Jesus is called “Lord”). Together they can fulfil God’s plans for humanity.
In what sense was a man/husband head over a woman/wife in the first century? As a husband over his wife (Eph. 5:23). As a father over his daughter. As the leader of a household over the women in the household. Together they can fulfil God’s plans for marriage and the family. By the way, in first century Corinth, most unmarried women probably lived in a household where their father or another male was the leader.
He then gives an example of how this biblical principle was practiced by men at that time.
Male dishonor (1 Cor. 11:4)
“Every man who prays or prophesies with his head covered dishonors his head”
“Every man who prays or prophesies with something on his head dishonors his head” (HCSB)
The Greek preposition translated “covered” (kata #2596) means “down from” like a veil.
The second “head” in v.4 and v.5 is metaphorical. It’s a play on words indicating that they were bringing dishonour on themselves and their relational heads (Christ in v.4 and husbands etc. in v.5).
Prayer is speaking to God and prophecy is speaking for God. They are examples of spiritual activities. Paul is saying that when they pray or prophesy, men should honor Christ (their metaphorical head) and not dishonor (disrespect or disgrace or shame or irreverence) Him. He says that a male shows honor (or respect) to Christ when they pray or prophesy by not having their head covered. Conversely a covered head implies dishonor (or disrespect). Paul doesn’t explain this custom, as he assumes the readers understand it.
This is similar to the cultural practice in the Roman Empire. It was a way of showing proper respect at the time. In the era when men usually wore hats when outdoors, they removed their hats when being introduced to someone. But this symbolism is not common in the western world today.
This is followed by an example of how women practiced this biblical principle at that time.
Female dishonor (1 Cor. 11:5-6)
“But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved” (v.5). The ESV uses “wife” in verse 5-6.
The Greek adjective translated “uncovered” (akatakaluptos #177) means “unveiled” or “uncovered”. It also occurs in v.13.
Prayer is speaking to God and prophecy is speaking for God. They are examples of spiritual activities. Paul is saying that when they pray or prophesy, women should honor their man (their metaphorical head, such as husband or father or head of the household) and not dishonor (disrespect or disgrace) him. He says that a female shows honor (or respect) to their man (husband or father or head of the household) when they pray or prophesy by having their head covered. It indicated that she was acting under authority. Conversely an uncovered head implies dishonor. As mentioned above, at that time it was a disgrace for a woman to have her head shaved. Once again, Paul doesn’t explain this custom, as he assumes the readers understand it.
Showing respect to a male via a head covering may be similar to Middle Eastern practices, but it is foreign to western culture. Likewise, a shaved head would be unusual, but not disgraceful in western culture today. So this symbolism is foreign to the western world.
“For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head” (v.6).
The Greek verb translated “cover” (katakalupto #2619), which occurs twice in v.6 and once in v.7, means to veil or cover oneself.
The message of this verse is similar to that of v.5, but it adds having “her hair cut off”. The other occurrences of the Greek word for having one’s hair cut off (#2751) are:
• Acts 8:32. To shear a sheep (a quotation of Isaiah 53:7). In this case, the shearer removes as much of the wool as possible without cutting the skin of the sheep. It’s like a crew cut!
• Acts 18:18 Having one’s hair cut short in association with a Jewish vow.
In this instance, a short hair cut (a crew cut) would have a similar appearance to being shaved. As mentioned above, at that time it was a disgrace before society for a woman to have a short hair cut. However, a woman with a short haircut (a crew cut) would be unusual, but not disgraceful in western culture today. So this symbolism is foreign to the western world.
In this article I assume that general principle behind this passage is to maintain a distinction in authority between males and females (v.3). Other options are to maintain a distinction in appearance between males and females or to use culturally appropriate expressions of gender (instead of being disgraceful).
He then gives seven reasons for this practice by Christians at that time.
Glory (1 Cor. 11:7)
“A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man” (v.7).
This states that the man/husband is the image and glory of God and the woman/wife is the glory of the man/husband. Unfortunately, we don’t understand Paul’s reasoning here.
The Greek noun translated “glory” (doxa #1391) means something that has inherent, intrinsic worth. It often means the unique majesty and worthiness of God. The word is used 12 times in the book of 1 Corinthians. Glory is an attribute of Jesus Christ (1 Cor. 2:8). As co-heirs with Christ, believers will share His future glory (1 Cor. 2:7; Rom. 8:17). Their resurrected bodies will be glorious (1 Cor. 15:43). Everything we do should bring glory to God (1 Cor. 10:31). Long hair is a woman’s glory (v.15). And glory (or brightness) is an attribute of the sun moon and stars. It is also used 19 times in the book of 2 Corinthians as an attribute of God, Christ, the Holy Spirit, Christians and the radiant face of Moses after seeing God’s goodness at the giving of the law at Mount Sinai.
The verb form of this word (#1392) occurs twice in 1 Corinthians to describe how we can honor God (1 Cor. 6:20) and when a Christian is honored (1 Cor. 12:26). It also occurs three times in 2 Corinthians to describe the glory of the old covenant (2 Cor. 3:10) and the praises given to God for people’s generosity in times of need (2 Cor. 9:13).
Mankind is made in the image of God (Gen. 1:27). As this verse applied to both Adam and Eve, both male and female were made in the image of God. However, in 1 Corinthians 11:7 it is only applied to the man. Maybe Paul is alluding to how the original man and woman were created. God made Adam from the dust of the ground and He made Eve from Adam’s rib. Adam brings glory and honor to his creator (God) and Eve brings glory and honor to the one she came from (Adam). This is explained by the order and purpose of their creation (v.8-9).
Why is the glory of God and of a man/husband linked to whether one’s head is covered or not? Is the head a symbol of the person (by synecdoche – a figure of speech in which a part is put for the whole)? Does it relate to whether the glory is public (for all to see) or private (hidden from sight)? If this is so, then the uncovered head symbolises that the man/husband is visible so everyone can see the glory of God. As God is the focus of prayer and prophecy, it would be good to be reminded of His glory when engaged in these activities. On the other hand, the covered head symbolises that the woman/wife is hidden so people can’t see the glory of the man/husband. As God is the focus of prayer and prophecy, it’s not appropriate to be reminded of a man’s/husband’s glory when engaged in these activities.
Order of creation (1 Cor. 11:8)
“For man did not come from woman, but woman from man”
This verse describes the order and method God used to create the first couple, Adam and Eve. Adam was made first and Eve second. Adam wasn’t made from Eve, but Eve was made from Adam.
Why is the order of creation linked to whether one’s head is covered or not? As Eve came from Adam, she would have respected him as the source of her life (Paul balances this in v.11-12 where he states that mothers are the source or life for all other men). Paul implies that women should show the same respect to men when they pray or prophesy. And at that time such respect was shown by having their head covered in public.
Purpose created (1 Cor. 11:9)
“neither was man created for woman, but woman for man”
This verse describes the reason why God created Eve. Before Eve was created, Adam was given instructions to care for the Garden of Eden, to not eat from the tree of the knowledge of good and evil and to name the animals and birds (Gen. 2:15-20). Adam would have observed that all the animals and birds were either males or females and each had a mate, but he was alone. And God said, “It is not good for the man to be alone. I will make a helper suitable for him” (Gen. 2:18). So Eve was made for Adam. She was his companion and helper (#5828 noun). Moses used this word elsewhere in the Pentateuch to describe how God helped to protect him from Pharaoh’s sword (Ex. 18:4); in a prayer for God to help Judah against his enemies (Dt. 33:7); and in referring to God’s help for Israel against their enemies (Dt. 33:26, 29). So Eve provided Adam with aid, assistance and support.
Why is the purpose of Adam and Eve’s creation linked to whether one’s head is covered or not? As Eve was made for Adam, she would have respected him as the senior partner in their marriage. Paul implies that women should show the same respect to men when they pray or prophesy. And at that time such respect was shown by having their head covered in public.
Symbol of authority (1 Cor. 11:10a)
“It is for this reason that a woman ought to have authority over her own head”
Why is the word “authority” linked to whether one’s head is covered or not? In this context the word “authority” probably stands, by metonymy, for “a sign of authority”. So the NIV gives an alternative translation, “It is for this reason that a woman ought to have a sign of authority on her own head”. Also, the ESV uses the word “wife” instead of “woman”.
So the head covering is a symbol of authority. At that time it showed that the wife is under the authority of her husband, and the daughter is under the authority of her father, and the unmarried woman is under the authority of the head of her household.
The angels are watching (1 Cor. 11:10b)
“because of the angels”.
Why are the angels linked to whether one’s head is covered or not? The angels watch the activities of humanity and the church (1 Cor. 4:9; Eph. 3:10). They saw how Eve made the decision that Adam should have made when sin entered humanity. She took the leadership role and acted as the head over Adam. God wants wives to respect their husbands, and daughters to respect their fathers, and unmarried women to respect the heads of their households. At that time, this respect was shown by the head covering during prayer and prophesy. That’s what He wants the angels to see.
Human reason (1 Cor. 11:13-15)
“Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering”
Note that, the ESV uses “wife” instead of “woman” in v.13.
The Greek adjective translated “uncovered” (akatakaluptos #177) means “unveiled” or “uncovered”. It also occurs in v.5.
The Greek noun translated “covering” (peribolaion #4018) means a covering that is thrown around, a mantle or a veil. Note that it is different to that in v.6-7 (#2619).
At that time it was respectful for a Corinthian woman to have her head covered in public and disrespectful to have it uncovered. So the instruction for women/wives about head coverings in this passage corresponded to the current cultural practice.
Why is “long hair” linked to whether one’s head is covered or not? As he then discusses hair length, some think that the women’s covering is her long hair. But the covering in v.15 (#4018) is a different word to that in v.6-7 (#2619). If the covering was long hair, then v.6a wouldn’t make sense, “For if a woman does not cover her head, she might as well have her hair cut off”. If her long hair was already cut, it can’t be cut off again! Also the only time a women’s head was to be covered and a man’s head uncovered was when praying and prophesying. So the covering was temporary not permanent, but long hair isn’t something that can be put back on after it is taken off! Furthermore, Paul used the word “nature” when describing hair (v.14) and “custom” or “practice” when describing the head covering (v.16).
When Paul says “For long hair is given to her as a covering” (v.15b), he is drawing a parallel between long hair (a natural covering) and a veil (a fabric covering). Long hair is a natural covering paralleling the veil. Previously he said, “Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him” (v.14). This means that long hair and a head covering are appropriate for women, but not for men. So the instruction for women/wives and men/husbands about hair length in this passage corresponded to the current cultural practice.
Uniformity (1 Cor. 11:16)
“If anyone wants to be contentious about this, we have no other practice—nor do the churches of God”
Paul’s final reason for this practice by the Christians at Corinth is that this was the practice in other churches in the Roman Empire. He wanted uniformity amongst the churches at that time in how males and females showed respect when they prayed and prophesied.
So we have seen what this passage meant to those it was written to at Corinth in the first century. But what does it mean to us today?
How does it apply today?
The main difference between now and then is that we live in a different culture. And cultures differ across the world. Women and men often wear head coverings in some cultures and not in others. And the accepted hair length for men and women varies in different cultures. Also, there are differences in how respect is shown between people. In some places women show respect by a head covering, while in others a head covering has nothing to do with respect.
Generally the principles given to the church in the New Testament are written in a way that enables them to be practiced in different ways in different cultures. This is because the church is comprised of people from all nations and not primarily one as was the case in the Old Testament.
If a culture with respect to head covering and hair length matched that of Corinth in the first century then the application of this passage will probably be the same. But what if the local culture is different?
Obviously the principle in v.3 is universal. God is head over Christ, Christ is head over a man/husband, and a man/husband is head over a woman/wife. If a woman lives in a household without a husband or father, then it may be difficult to identify the males she is to respect. Maybe they are relatives or church leaders.
There are two main views on how the practices in v.4-6 apply today. One is to say that the application is universal because some of the reasons are universal (v.7-9) and it was to apply universally across the Roman Empire (v.16). In this case the application today is the same as at Corinth in the first century. This would mean that Christian attire may have to differ from what is culturally acceptable.
The other view says that because the culture is different, the application can be different. The symbol is meaningless in societies where it is not disgraceful for a wife to have her head uncovered in public. Like with the holy kiss and drinking wine for indigestion (1 Cor. 16:20; 1 Tim. 5:23), we need to distinguish between the principle and its cultural expression. Today we use culturally acceptable greetings and medicines, instead of a holy kiss and wine. We translate Biblical practices into their equivalent modern practices. The need for respect and honor remains (v.4-5), but how this is expressed depends on the local culture. For example, if it isn’t shameful for a woman to have her hair cut or shaved, the reasoning in v.5-6 collapses. If it isn’t improper for a woman to pray with her head uncovered, the reason given in v.6 collapses. If long hair isn’t disgraceful for a man, the reason given in v.14 collapses. Also. if long hair isn’t glorious for a woman, the reason given in v.15 collapses. So how can one’s demeanour indicate submission to God’s leadership (for men) or submission to male leadership (for women)?
In Western culture there are few recognized symbols of a husband’s headship. One such symbol is when the wife takes the husband’s family name. And a wedding ring signifies marriage. But, veils are a sign of subservience and inequality (as in the Muslim culture). And hats are worn for shading or fashion.
If you are a man, how do you bring glory and honor to God? How do you respect God and reflect His goodness? Are you serving Christ to fulfil God’s plans for humanity? If you are married, how do you lead your wife and children to help them respect you? Do you welcome her contribution to your marriage and family? Do you need to step up and speak up and take more responsibility?
If you are a woman, how do you bring glory and honor to your father? Do you respect your father? If you are married, how do you bring glory and honor to your husband? Do you respect your husband and reflect God’s goodness evident in a godly husband? Do you support his leadership in the family? What do you contribute to your marriage and family? Do you need to step down and be quieter and take less responsibility?
As 1 Corinthians was probably written about AD 55, it describes the early days of the church. The only earlier books in the New Testament are James, Galatians, 1 and 2 Thessalonians and events described in the gospels and Acts chapters 1-19. When applying the principles in it to us today we need to consider the changes since then. There is Scriptural evidence that the frequency of speaking in other languages and prophecy changed later in the first century AD.
Speaking in other languages is only mentioned in two books of the Bible (Acts and 1 Corinthians). Also, it isn’t mentioned in any Scripture written after 55 AD (or in the case of Acts, events that occurred after 55AD). Therefore, it appears that this gift was primarily for the early church.
Prophecy is mentioned in the book of Acts up to AD 57 (Acts 21:9-10). Paul mentions prophecy in his books written in AD 55-60 but not his last six books (written AD 60-66). The only biblical record of prophecy after this time is the apostle John (Rev. 1:3; 10:7, 11; 19:10; 22:6, 9, 10, 18-19). He also mentions false prophets (1 Jn. 4:1). Therefore, it seems as though the prevalence of prophecy decreased significantly after AD 60. We now have the record of God’s revelation to the prophets in the early church in the New Testament. These truths are now communicated to us by preachers and teachers who also build up (strengthen), encourage and comfort believers and convict unbelievers. Therefore, I would apply these instructions for prophecy to preaching and teaching.
The church is founded on Christ’s completed work (1 Cor. 3:11) as taught by the apostles and New Testament prophets (Eph. 2:20; 3:5). This work was completed in the first century AD and we have a record of this foundation in the New Testament. So, in this sense, we no longer have apostles or prophets in the church today. As Paul links speaking in tongues with prophecy (1 Cor. 14), both of these gifts are no longer required now the church’s foundation has been laid.
The revelation given to the writers of the New Testament finished in the first century AD (Jude 3, Rev. 22:18-19). Just as the close of the Old Testament canon was followed by a 400 year silence (no prophecies from God), so the close of the NT has been followed by a 1,900 year silence. Since the book of Revelation was completed, no new written or verbal prophecy has ever been universally recognized by Christians as divine truth from God. The Scriptures are final and complete. According to Scripture, God will speak again with new prophecies, visions and revelations after the rapture, during the tribulation and Christ’s millennial kingdom (Acts 2:16-21; Rev. 11:1-13).
From an assessment of the text and context of 1Corinthians 11:2-16 we have looked at God’s commands for respectful behavior for Christians involved in spiritual activities like praying and prophesying at Corinth in the first century. This respect and honor was to be shown by males having their head uncovered and females having their head covered.
There are two main views on what this means today. First, is that this practice is universal for all cultures. When they are involved in spiritual activities like praying, preaching or teaching, males should have their head uncovered and females having their head covered. Second, is that the principle of respect and honor is essential when people are involved in spiritual activities such as praying, preaching or teaching but because the culture is different, the way this is shown can be different to the first century.
Paul says to “Judge for yourselves” on this topic based on the information he has given (v.13). So how do you think this passage applies today? How would you show respect for authority?
Written, December 2015
The Pope’s exhortation “On the proclamation of the gospel in today’s world” issued in November 2013 to Roman Catholics makes some claims about Mary the mother of Jesus Christ that seem to be inconsistent with the Bible. Let’s look at some of them.
Don’t exalt, revere or worship Mary
Prayers to Mary?
The exhortation concludes with a long prayer to Mary that asks her to “pray for the church” and “pray for us” (p.216-217). Also a “prayer for help from Mary” is said to be “the manifestation of a theological life nourished by the working of the Holy Spirit” (p. 102). Furthermore, the Pope asks her “to help us proclaim the message of salvation to all and to enable new disciples to become evangelizers in turn” (p.214).
Most prayer in the Bible is addressed to God the Father. There are instances of prayers in the New Testament addressed to the Lord Jesus Christ, which is consistent with the fact that Jesus Christ is the only mediator between God and mankind (Acts 7:59; 1 Tim. 2:5). As Mary is neither divine nor a mediator between God and mankind, the Bible never suggests that people should pray to Mary and it gives no explanation of how Mary could answer such prayers.
Between Christ’s ascension and the day of Pentecost the apostles “all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with His brothers” (Acts 1:14NIV). Notice that they prayed with Mary, not to her. She was waiting with them to receive the gift of the Holy Spirit. She wasn’t different to the other believers. This is the last mention of Mary in the Bible.
Mary like Jesus and God?
The Pope says, “As mother of all, she is a sign of hope for people’s suffering …” (p.213) and “Many Christian parents ask that their children be baptized in a Marian shrine, as a sign of their faith in her motherhood which brings forth new children for God” (p.213). Also, “Mary offers them maternal comfort and love, and whispers in their ear: ‘Let your heart not be troubled… Am I not here, who am your Mother?’”.
In this instance Mary is given divine attributes like Jesus Christ and God the Father. In the Bible, Jesus is the one who said “Do not let your hearts be troubled” and is a sign of hope (Jn. 14:1; 1 Tim. 1:1NIV). God is the one who “brings forth new children for God”.
But Mary was not divine. When she praised God for what He has done for her, Mary said “My soul glorifies the Lord and my spirit rejoices in God my Savior” (Lk. 1:46-47). Because God was her Savior, she was not sinless. Mary didn’t have the power to do miracles, but she knew that Jesus could. When the wine was used up at the wedding at Cana, Mary told the servants “Do whatever He tells you” (Jn. 2:5).
Mary like the Holy Spirit?
In the Pope’s prayer to Mary he asked her to “Obtain for us now a new ardour … Give us a holy courage … help us to bear radiant witness …” for evangelism (p.216). He also says, “With the Holy Spirit, Mary is always present in the midst of the people” and her prayer “made possible the missionary outburst which took place at Pentecost” (p.211) and “She is the missionary who draws near to us and accompanies us throughout life, opening our hearts to faith by her maternal love … she constantly surrounds us with God’s love” (p.213).
In this instance Mary is given divine attributes like the Holy Spirit. In the Bible, the Holy Spirit lives in each believer and gives power for evangelism (Acts 1:8; Rom. 8:9).
Shrines to Mary?
The Pope endorses shines to Mary (p.213).
When the Magi sought “the one who has been born king of the Jews”, “On coming to the house, they saw the child with His mother Mary, and they bowed down and worshiped Him. Then they opened their treasures and presented Him with gifts of gold, frankincense and myrrh” (Mt. 2:1-2, 10). Here the Magi worshipped Jesus, not Mary.
After John was given great revelations by an angel, twice he fell down to worship him (Rev. 19:10; 22:8-9). Twice he was told, “Don’t do that! I am a fellow servant with you … Worship God!”. He was told to worship God, not the angel. If John had worshipped Mary, he would have been told to worship God, not Mary. The worship of any created being (angelic or human) is a form of idolatry. Christians are not to worship any other god except the one true God (1 Cor. 8:4-6) and not to worship idols (1 Cor. 10:7, 14; 1 Jn. 5:21). This was stated as the first and second commandments in the Old Testament (Ex. 20:3-6).
Mary is not mentioned any of the letters in the Bible that were written to the early church. Instead we read that the apostles and prophets laid the doctrinal foundation of the church in what they taught about Jesus Christ (1 Cor. 3:10-11; Eph. 2:20). Those with the most important spiritual gifts in the early church were the apostles, prophets and teachers (1 Cor. 12:28). They wrote these letters, not Mary. The letters describe their ministry, not Mary’s.
Next we look at some of the titles given to Mary in the Pope’s exhortation.
Don’t give Mary a special title
The Pope often gives Mary the title Mother (215):
- “Mother of the church” (p.211). The Pope states that on the cross “Jesus left us his mother to be our mother” and “Christ led us to Mary” (p. 212). The reason given is that “The Lord did not want to leave the Church without this icon of womanhood”.
- “Mother of the living gospel” (p.214).
- “Mother of evangelisation” (p.284).
- “mother of all” (p.213).
None of these titles occur in the Bible. Also Mary is never called “the mother of God” in the Bible, because God has existed eternally.
When Christ was being crucified He said to Mary, “Woman, here is your son,” and to John “Here is your mother” and from that time on, John took her into his home (Jn. 19:26-27). Notice that Jesus didn’t call her “Mother”, but he instructed John to care for Mary as if she was his own mother. Jesus also called Mary “woman” at the wedding at Cana (Jn. 2:4).
When a woman in the crowd called out to Jesus, “Blessed is the mother who gave you birth and nursed you”, He replied, “Blessed rather are those who hear the word of God and obey it” (Lk. 11:27-28). So a believer who hears the word of God and obeys it more blessed than the mother of Jesus. This means that Mary was more blessed as a believer than as the mother of Jesus.
Although the son mentioned in Revelation 12 is Jesus Christ, the mother symbolises Israel, not Mary. She is associated with the sun, the moon and 12 stars like in Joseph’s dream (Gen. 37:11, Rev. 12:1). The stars represent the tribes of Israel. Revelation 12 refers to the end times and is similar to Daniel 12. At that time the angel Michael protects the Jews (Dan. 12:1; Rev. 12:7-9). The woman’s offspring represent those who come to faith in the end times (Rev. 12:17).
The Pope also gives Mary the tile, “The Virgin Mary” (p. 212, 216, 217).
The Bible mentions Mary’s virginity to teach that a man wasn’t involved in Christ’s conception (Mt. 1:20; Lk. 1:31-35). As Jesus had brothers (James, Joseph, Simon and Judas) and sisters (Mt. 12:46-47; 13:55-56; Mk. 3:31-32; 6:3; Lk. 8:20-21; Jn. 2:12; 7:3, 5, 10; Acts 1:14; 1 Cor. 9:5; Gal. 1:19), Mary didn’t remain a virgin after Christ’s birth. This is consistent with Joseph being told “do not be afraid to take Mary home as your wife” (Mt. 1:20).
The Pope also gives Mary other titles:
- “Our Lady of help” (p.215).
- “Bride of the eternal wedding feast” (p.217). But at the wedding of the Lamb mentioned in the Bible, the bride is the members of the church, not Mary (Rev. 19:7).
- “Star of the new evangelisation” (p.217).
None of these titles is mentioned in the Bible.
Jesus taught that there is no place amongst believers for distinctive titles which elevate a person above the others; “But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah” (Mt. 23:8-10). Instead our speech should reflect the equality between believers and distinctive titles should be reserved for the Godhead. If we shouldn’t elevate a person as our spiritual father, then we shouldn’t elevate another person as our spiritual mother.
The Pope’s claims about Mary that we have looked at above are inconsistent with the Bible. Presumably they come from extra-biblical traditional sources within the Roman Catholic church. Do they add to or take away from the Bible’s message (Rev. 22:18-19)? Is the different teaching with regard to Mary significant? Is it syncretism (the combination of different or opposing forms of belief or practice)? Is the Pope teaching a different gospel to the Bible’s gospel (Gal. 1:6-9)? That will be the topic of my next post.
Mary was a woman who was given a special role to be the mother who raised Jesus to adulthood. After the day of Pentecost she was a faithful member of the church in Jerusalem. Let’s imitate Mary’s faithfulness.
In the meantime, let’s exalt, revere and worship God the Father and Jesus, not Mary; and pray to God, not Mary.
Written December 2013
Also see – What is the Christian “good news”?