Gender roles in the family and the church

Gender was invented by God. In the beginning He created male and female people, male and female animals, and some plants are male or female (Gen. 1:27). Gender is involved in the reproduction and propagation of a species.
Males and females are generally similar, but they have some differences. In the animal word, males and females can have different roles. Usually females spend more time caring for offspring than males. But in a minority of species these traditional roles are reversed. For example, male sea horses get pregnant and some male birds, fish and frogs take care of the eggs and newborns. What about humanity? In this article we look at what the Bible teaches about gender roles in the family and the church.
Similarities and differences
According to the Bible, men and women have equal value in God’s sight. They were both created in the image of God (Gen. 1:27; 5:1-2). Children were commanded to honor both their father and their mother (Ex. 20:12). And Jesus died for the sins of both men and women.
Gender makes no difference in terms of salvation (one’s standing before God) and its blessings (Gal. 3:28; 1 Pt. 3:7). In the promised inheritance there is no distinction between male and female.
But men and women are different genetically. They have different sex chromosomes in the nucleus of each cell of their bodies (XX for females and XY for males). And it’s the mother who carries the child from conception to birth, and not the father. Mothers have a unique role in bringing children into the family.
In the family
Paul describes the relationship between husband and wife as, “For the husband is the head of the wife as Christ is the head of the church, His body, of which He is the Savior” (Eph. 5:23NIV). Consequently, the husband is to love his wife “just as Christ loved the church and gave himself up for her” (v.25) and the wife is to submit to her husband “as the church submits to Christ” (v.24). This is repeated “In this same way, husbands ought to love their wives as their own bodies” (v.28) and “wives, submit yourselves to your own husbands as you do to the Lord” (v.22). And it is summarized, “each one of you also must love his wife as he loves himself, and the wife must respect her husband” (v.33). Another example of this respect was Sarah’s respect for Abraham (1 Pt. 3:5-6).
A similar message is given to the church at Colossae, “Wives, submit yourselves to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be harsh with them” (Col. 3:18-19). And to the church at Corinth, “But I want you to realize that the head of every man is Christ, and the head of the woman is (the) man, and the head of Christ is God” (1 Cor. 11:3). When we look at these three relationships we see that male leadership is to be like Christ’s leadership of mankind; sacrificial and servant-like (Phil. 2:1-8). And female submission is to be like Christ’s submission to God; joyful and willing (Mt. 4:34; 5:30; 6:38; 26:39, 42; Mk. 14:36; Lk. 22:42; Heb. 12:2). It is evident that the ordered relationship in the trinity is to be mirrored in an ordered relationship in humanity. Also see Titus 2:5 and 1 Peter 3:1.
God’s design is that the husband be the leader of the marriage and family. In particular, the husband is to love and protect his wife and the wife is to respect and support her husband. This enables order and unity in the marriage and the family.
In the days of large families (before birth control), the care of infant children would have taken a major portion of a mother’s life. This is consistent with the biblical instruction for young wives to “manage their homes” and “to be busy at home” (1 Tim. 5:14; Tit. 2:5). So it is understandable that she spent most of her time at home. Now that we have birth control and labor saving devices at home, she is able to spend more time away from home.
So the biblical pattern for marriage and the family is loving leadership by the husband and respectful submission by the wife and children.
Paul also describes gender roles within the local church.
In the church
He says that the church should be led by a team of men (elders or overseers) – (Acts 20:17; 1 Tim. 3:2; Tit. 1:6). Each elder is to be “faithful to his wife”. Also, Paul prohibits women teaching men (1 Tim. 2:12). Of course they can teach women and children.
In the church, particular men are leaders and teachers. The rest of the congregation (men, women and children) are to respect these men because of their role in the local church. Note, all men aren’t leaders or teachers in the local church.
In the church a woman is to respect her husband and the church elders and teachers. In particular, Christian women are to be characterized by good deeds such as bringing up children well, kindness to strangers, serving other believers humbly, and helping those in trouble (1 Tim. 5:89-10). On the other hand, a man is to love his wife and respect the church elders and teachers.
So the biblical pattern for the church is male leadership by the elders, male teaching at combined meetings and respectful submission by the rest of the congregation. This enables order and unity in the church.
This pattern is consistent with the pattern of gender roles in the family. The male leadership role is indicated by the use of the Greek verb proistemi (Strongs #4291) to describe how a father is to lead his family (1 Tim. 3:4, 12) and how an elder is to lead the church (1 Th. 5:12; 1 Tim. 5:17).
Order of creation
Another difference between the first couple, Adam and Eve, was that Adam was created before Eve (instead of at the same time) and Eve was to be Adam’s helper (Gen. 2:18, 20). According to the Brown-Driver-Briggs Hebrew and English Lexion, the Hebrew noun translated “helper”, ezer (Strongs #5828) means “one who helps”. This word is used elsewhere in the Pentateuch to describe how God saved Moses from the sword of Pharaoh (Ex. 18:4) and saved the Israelites from their enemies (Dt. 33:7, 26, 29). God acts like a servant when He helps people like this. In these instances, He undertook a humble role despite His supreme status. So Eve was created to help Adam; and not Adam to help Eve. She supported him. This doesn’t mean that she was inferior (like a servant) or superior (like God). Adam and Eve were marriage partners; together they were complete. But since the fall into sin, the marriage relationship is distorted whenever there is male dominance or female independence (Gen. 3:16).
So the ordered relationship in humanity, which mirrors the ordered relationship in the trinity, was established when Adam and Eve were created. That’s why the husband is to have a leadership role in marriage and the family (1 Cor. 11:8-9). The same reason is given for the pattern of male leadership in the church and male teaching in church meetings when women are also present (1 Tim. 2:13). So the order and reason for the creation of the first male and female are the principles that are behind these practices.
Just as Adam was the leader amongst equals in the first marriage, a husband is to be the leader amongst equals in marriage, and each elder is to be a leader amongst equals in the church. It’s a pattern of loving and protective male leadership.
In this way, men and women are like the pieces of a jig-saw puzzle. They fit together. One is incomplete without the other. They enhance and complete each other. They are like instruments combining harmoniously in a band or orchestra.
Summary
We have seen that the Bible’s teachings about gender roles in the family and the church are based on the fact that Adam was created first and Eve was to be his helper. Because of this, in marriage and the family the wife and children are to respect and submit to the husband’s loving leadership. And in the church, the congregation are to respect and submit to the godly leadership of the male elders and the godly teaching of male teachers at combined meetings. These relationships enable order and unity in the family and in the church.
Husbands, do you have a godly vision for your families? Do you serve your wife sacrificially? Wives, do you support your husbands?
Men, if you are qualified, are you willing to take leadership and teaching responsibilities at church? Men and women, do we respect those who lead and teach at church?
Let’s promote harmony, order and unity in the family and in the church.
Written, January 2016
Also see: Order and disorder in the church
How do we show respect for authority?
Respect and disrespect in the church
Order and disorder in the church

Correcting disorder at Corinth
In December 2014 a Santa Cruz City Council meeting was shut down because of disorder. After council approved a bulletproof vehicle for the police department the discussion got out of hand when people spoke up during the public comment portion, several of them speaking over the mayor. After everyone was asked to leave, some people continued to knock on the windows in protest.
Let’s look at God’s commands for orderly church meetings at Corinth. In particular, what is the good behavior for Christian women given in 1 Corinthians 14:26-40 and how does this relate to us today? This article is based on an assessment of the text and context of this passage.
Context
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 section on spiritual gifts deals with: testing the spirits (12:1-3); unity of the spiritual gifts (12:4-11); diversity of the spiritual gifts (12:12-31a); the necessity of exercising the gifts in love (12:31b – 13:13); the superiority of prophecy over tongues (speaking in foreign languages) (14:1-25); and participation in meetings (14:26-40). It’s preceded by correcting abuse at the Lord’s Super (11:17-34) and followed by instruction on the resurrection (15:1-58).
The Christians in Corinth had overemphasised the gift of tongues (speaking in foreign languages) (Ch. 12). Apparently this caused strife in the local church. There was also jealousy, confusion and argument. Paul corrected this by insisting that all spiritual gifts be exercised in a spirit of love (Ch. 13). He also showed that prophecy was superior to speaking in other languages, particularly when there was no interpretation (translation) of the latter (14:1-25). After 25 verses of doctrine, Paul begins to explain what this means in practice.
The context of 1 Corinthians 14:26-40 is a meeting of Christians. It says “When you come together” (v.26NIV). The subheading in the HCSB is “Order in church meetings”. Paul uses the same Greek verb sunerchomai (Strongs #4905) to describe when the church came together to celebrate the Lord’s Supper (1 Cor. 11:17-18, 20, 33-34) and when the “whole church” comes together to hear messages interpreted from other languages and prophesy (messages from God) (1 Cor. 14:23). Men (husbands) and women (wives) are present (v.35).
Christian meetings (1 Cor. 14:26, 40)
“What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up.
… But everything should be done in a fitting and orderly way”.
Paul describes a meeting where there was singing, teaching (teachers instruct and teach) prophecy (prophets receive revelations) and other languages with interpretation. Anyone in the congregation could participate (”each of you”). But because it was disorderly, Paul puts some regulations in place. If these are followed the meeting will be carried out in a peaceful (v.33) and “in a fitting and orderly way” (v.40).
What does “fitting” and “orderly” mean (v.40)? The Greek adverbeuschémonós (#2156) means properly, or decently (Rom. 13:13). It’s something that is presentable (1 Cor. 12:24) and respectable (1 Th. 4:12) and harmonious. The Greek noun taxis (#5010) means due or right order. For example, Paul said that the church in Colossae was “in good order” (ESV) or “disciplined” (NIV).
The first regulation for their meetings at Corinth is that “Everything must be done so that the church may be built up”. Paul has already used the Greek noun translated “built up” oikodomé (#3619) three times in this chapter (14:3, 5, 12). So it’s a major theme of the chapter. This means that everything they do in their meetings must promote spiritual growth. The NET translation says the objective is “the strengthening of the church”. Of course, this means the people of the church.
Foreign languages (1 Cor. 14:27-28, 39)
“If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.
… Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues.”
The gift of tongues is the ability given by the Holy Spirit to speak a foreign language without ever having learned it. “Tongue” glóssa (Strongs #1100) means tongue, language or nation. In this case it means miraculously speaking in other languages. The word is used many times in this way in 1 Corinthians chapters 12-14. It is also used in this sense in Acts 2:4; 10:46; 19:6.
Obviously the meetings at Corinth were disorderly with more than one person speaking at once and using words that no one could understand. So Paul gives them three regulations for the use of other languages in a Christian meeting at Corinth:
• No more than three people (men, see below) should speak in other languages.
• They should speak in turn (“one at a time”) and not at the same time. This makes the message clear and not confusing.
• No one should speak in another language unless the message is interpreted (translated). The interpretation enables those in the congregation who don’t know the language to understand the message. If there is no interpretation, they must be silent with regard to speaking in the other language (because most of the congregation wouldn’t understand the message). This is a conditional temporary silence.
As long as these regulations are followed, Paul didn’t prohibit speaking in other languages in the early church (v.39).
Prophecy (1 Cor. 14:29-33, 39)
“Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged. The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.
… Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues.”
The gift of prophecy is the ability given by the Holy Spirit to receive messages (revelations) directly from God and communicate these to others. They were God’s spokesmen before the Bible was available in written form. The objective of prophecy is that “everyone may be instructed (learn) and encouraged” (v.31).
The Greek noun translated “prophet” prophétés (#4396) means a person who brings a message from God. In the Old Testament, a prophet was a messenger of God. He delivered God’s messages. They wrote most of the Old Testament. Abraham was the first to be called a prophet and John the Baptist was the last one before Christ.
Like the apostles, the New Testament prophets were concerned with the foundation of the church (Eph. 2:20). An apostle was also a prophet because what they wrote are called “prophetic writings” (Rom. 16:26). Their message is preserved for us in the New Testament.
“The one who prophesies speaks to people for their strengthening, encouraging and comfort” (1 Cor. 14:3). Prophecy also builds up believers and convicts unbelievers of their sin (1 Cor. 14:4; 24-25).
The Greek verb translated “revelation” apokaluptó (#601, verb) means to uncover or reveal. For example, God used the Holy Spirit to reveal to the writers of the New Testament things previously unknown to humanity (1 Cor. 2:10). Also, the value of the work of preachers and teachers will be revealed at the Judgment Seat of Christ when their service for the Lord will be reviewed (1 Cor. 3:13; 2 Cor. 5:10). That is why the prophets were said to receive a revelation from God (v.30).
The noun form of this word apokalupsis (#602), which means uncovering or revealing, is used to describe Christ’s visible return at the second advent (1 Cor. 1:7) and the disclosure of truth concerning divine things that were previously unknown (1 Cor. 14:6, 26).
Another problem at Corinth was speakers saying things they shouldn’t and stopping others from speaking by going too long. So Paul gives them four regulations for prophecy in a Christian meeting at Corinth:
• No more than three people (men, see below) should prophesy
• The other prophets should “weigh carefully (evaluate) what is said” as they are responsible to ensure it is indeed a message from God. They were to detect false prophets. Maybe they had the gift of “distinguishing between spirits” (1 Cor. 12:10).
• They should speak “in turn” and not at the same time. This makes the message clear and not confusing.
• A prophecy should stop when another person receives a revelation from God. In this case, the first prophet must be silent with regard to prophecy (also the longer one speaks, the greater the chance of using one’s own words instead of God’s words). This is also a conditional temporary silence.
As long as these regulations are followed, Paul encouraged prophecy in the early church (v.39).
As Biblical Greek has no punctuation, the phrase “as in all the congregations of the Lord’s people” (v.33) may relate to what goes before or what comes after it. But because they are all God’s command (v.36-38), its location doesn’t affect the interpretation. So I think the phrase applies to both what goes before and what comes after it. All congregations were to obey these commands.
Women (1 Cor. 14:34-35)
“Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.”
The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v.35, the word may be translated “wives” here. But in a passage governing conduct in church meetings the general meaning “women” is more likely.
Before we list the regulations for women in a Christian meeting at Corinth, we will look at the meaning of the Greek words for “silence”, “speak”, “submission” and “law”.
The Greek verb for “silence” sigao (#4601) means to keep silent or to keep secret. Paul uses it for the secret truth that through the gospel believing Gentiles and believing Jews would be fellow members of the church (the Body of Christ) and share together in the promise in Christ (Rom. 16:25; Eph. 3:6). He also uses the same word in v.28, 30 and 34. We have seen above that it is used for conditional temporary silence in the contexts of speaking in other languages and of prophecy (v.28, 30). Therefore is seems that the women are also to be conditionally temporarily silent (v.34). But in what context? As the passage (v.26-40) is devoted to speaking in other languages and prophecy in a general church meeting, this would be the context.
The Greek verb translated “speak” laleó (#2980) means “to speak or say”. It is mentioned 24 times in this chapter. The cases that are closest to v.34 mean speaking in another language (v. 27, 28, 39) and speaking a prophecy (v.29). They are in the context where one person is addressing the whole church. Therefore, the best interpretation of v.34 is that Paul is prohibiting women from speaking in another language and speaking a prophecy in a meeting of Christians when men and women are present. This is in the context where one woman is not to publicly address the whole church. It refers to public speaking, not private speaking (conversation).
The Greek verb translated “submission” hupotassó (#5293) means to submit, to place under, or to obey. Paul uses it in five verses in this letter. Everything will be subject to Christ (15:27) and Christ will be subject to God the Father in an administrative sense (15:28). Paul urged them to submit to those who were serving God’s people (16:16). In our passage, a prophet was subject to the control of the other prophets (14:32). Likewise, the women were to be in submission (v.34). Who or what are they to be submissive to? Their husbands? The church elders? Those speaking at the meeting (prophets and teachers)? Or to the Scripture being taught?
The Greek noun translated the “law” nomos (#3551) means the Pentateuch (the law of Moses, 1 Cor. 9:8-9) or the Old Testament. Paul used this word twice in chapter 14. It means the Old Testament when a quotation is from Isaiah (v.21). In v.34 the law may be referring to Adam’s leadership over Eve (Gen. 2:18), which Paul quoted in chapter 11 (11:8-9). As this is only three chapters before our passage, Paul doesn’t need to repeat the reference. Furthermore, the Old Testament teaches that wives were to be submissive to their husbands (1 Pt. 3:5-6). Also, men were the leaders in Israelite/Jewish society, religion and family.
What does v.35 mean? It seems that women were disrupting a meeting by asking questions. As it refers to learning, the context is probably prophecy or teaching. The situation seems to be when a woman wants to ask a question in order to help her understand the message. Rather than disrupting the meeting, they were advised to ask their husbands at home. In this scenario, the disgrace/shame would be to interrupt the meeting with a question. Also, this prohibition stops women making comments or teaching via questioning.
Is v.35 an explanation of v.34 or an additional requirement? It begins with the Greek words for “if moreover” ei de (#1487, #1161). These are two conjunctions that mean “if on the other hand” and imply that the restriction in v.35 is different to that in v.34. This idea is expressed as “And if” in the HCSB.
Some think that the restriction in v.34 is the same as in v.35 and that it stopped the women interrupting church meetings by making remarks or asking questions (or chattering). Because of the two conjunctions , I consider this is poor exegesis (interpretation of the text).
Some think that the prohibition in v.34-35 relates to evaluating the prophets (v.29, 32). In this case, female questioning during an evaluation would violate their submission to male leadership, but female prophecy and speaking in other languages in a general church meeting wouldn’t violate their submission to male leadership. Is this consistent? After all, those who evaluated the prophets were fellow prophets (v.29, 32). This would mean that male prophets could prophesy and evaluate, and female ones could prophesy, but not evaluate! Also, the women were asking questions, not making judgments (v.35) and the solution was to do this at home.
Some think that the restriction in v.34-35 is due to women being uneducated at that time. But if that is the reason, why does Paul ignore the men who were uneducated?
As it related to when they wanted to “inquire about something” and the solution was to “ask their husbands”, it seems as though the women were asking questions. And Paul says that this was “disgraceful”. He used the same word to describe a short hair cut for women (11:6). We don’t know why this was disgraceful. Were they interrupting the meeting? Were they disrespecting the speakers? Was this disrespectful in their society?
Therefore, the best explanation seems to be that there were three regulations for women in a Christian meeting at Corinth when men are present:
• Don’t speak in other languages. This is a conditional silence.
• Don’t prophesy. This is a conditional silence.
• Don’t disrupt the meeting by asking questions. Instead they should ask them at home (that’s the place for spiritual discussions). This is also a conditional limit on speaking in church.
What about when Paul wrote “every woman who prays or prophesies with her head uncovered dishonors her head” (11:5)? Doesn’t this mean that women prophesied in church meetings at Corinth? The subheading of 11:2-16 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! The focus of this passage is on the need for a head-covering when they prophesised, not on “worship”. And there is no definite reference to a meeting. So from 11:2-16 it is debateable as to whether women prophesised in meetings at Corinth or not. In this case, the best exegesis is to use the clearer example of 14:34 which definitely implies that women didn’t prophesy in meetings when men were present at Corinth.
Another possible interpretation is that the conditional silence applies to all instances when one woman would publicly address the whole church like speaking in other languages or prophesy. This would extend the restriction to all other such spiritual activities. However, this changes the meaning of the silence sigaó (#4601) from conditional to absolute, which is out of context (being inconsistent with the rest of the passage). Also, note that prayer (speaking to God, which is another verbal spiritual activity) isn’t mentioned in this case as it was in 11:4-5.
God’s command (1 Cor. 14:36-38)
“Or did the word of God originate with you? Or are you the only people it has reached? If anyone thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing to you is the Lord’s command. But if anyone ignores this, they will themselves be ignored.”
Next Paul asks two rhetorical questions in an ironic, satirical and sarcastic manner. These absurd questions matched their absurd behavior. The Corinthians were acting as though they were the authority on this subject and that they wrote the Bible. They were also acting as though they were the only Christians on earth. So they were independent of Paul and the other churches. Paul says that any spiritually gifted person would recognize his God-given authority. He has been given the Lord’s command on this topic. He is the authority, not them. They are God’s commands for the church and not just Paul’s viewpoint.
Any who disobey this command will be ignored by Paul, by the churches and by God because they don’t have the spiritual gift they claim. They won’t be recognized as a godly prophet or as a spiritual person, but as false prophet.
What about Galatians 3:28?
“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”
Some use this verse to claim that as the gospel eradicates the differences between men and women, there should be no restrictions on women’s ministry in church. But this verse doesn’t address the roles of men and women in church meetings. It has a different context which is the unity that salvation in Christ brings to a diverse group of people. Race, social status and gender make no difference in terms of salvation (one’s standing before God) and its blessings. In the promised inheritance there is no distinction between male and female. There is now no division in Christ Jesus (also see: 1 Cor. 12:13; Col. 3:11).
But does Galatians 3:28 abolish all sexual distinctions? Can Christians now approve same-sex marriages? No! It doesn’t address these topics and others like husband-wife roles at home or male-female roles in the local church.
But how do these commands apply to us today? Let’s look at what’s changed since then.
Lessons for us
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 tongues
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 55 AD). Therefore, it appears that this gift was primarily for the early church. So I will not apply the principles for speaking other languages to us today.
Prophecy
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 will apply the principles 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).
Asking questions
As we don’t know why it was disgraceful for women to ask questions during a church meeting at Corinth, we will look at what Paul says elsewhere on this topic.
1 Timothy 2:11-12
Nine years after correcting disorderly meetings at Corinth, Paul described appropriate behaviour for Christian women in Ephesus. We need to take this into account here as God’s will is revealed progressively in the Bible. The relevant passage is, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet” (1 Timothy 2:11-12). This means that within the context of the Christian church, women are not to preach/teach men or to lead the church as a whole, and to respect the men that do this.
This instruction about preaching/teaching is consistent with the one reached above with regard to the principles for prophecy. Also, to “learn in quietness and full submission” may help explain why it was disgraceful for women to ask questions during a church meeting at Corinth. Maybe they weren’t submissive to the male teachers in the church.
Application
Therefore, from this passage we can deduce that the principles for women in a church meeting today when men are present are:
• Women are not to preach or teach as this is a male role.
• Women are to respect the male teachers in the church. If they have any questions, it’s best to ask them after a meeting instead of disrupting the meeting (that’s the best time for spiritual discussions).
These are conditional silences as other verbal activities are acceptable. It’s orderly (v.33, 40) and enables the church to be built up (v.26). They are God’s commands for all churches (v.33, 37).
The restriction in preaching and teaching men in a church meeting can be difficult to accept because it goes against our culture today where women are encouraged to do everything a man does.
In January 2014, there was a disorderly meeting of Auckland Council. After the applications to speak of five members of the public were refused the crowd erupted and the Mayor made an adjournment in an attempt to restore order. He said that the only people who should be speaking at the meeting are those sitting around the councillor’s table. Two campaigners tried to speak despite being denied. Likewise, breaching God’s regulations has an adverse impact on our church meetings.
The ability to do something doesn’t come with the right to do it. Do we encourage Christian women with the ability to preach or teach to use this with women and children? Do we train both men and women to preach and teach? Are our preachers and teachers prepared and willing to answer spiritual questions? Is a prime objective of our church meetings to build up (strengthen) believers? Do we explain what we say and do in our meetings so that everyone can understand? Do we evaluate the messages against Scripture?
Conclusion
From an assessment of the text and context of 1Corinthians 14:26-40 we have found God’s commands for orderly church meetings in AD 55. These involved restrictions on the participation of both men and women. After taking account of changes since then, we have developed equivalent commands for today. Because some of these are counter-cultural today, they can be difficult for us to accept. The main principle is that women are not to preach or teach in a church meeting when men are present as this is a role for males with this gift.
Written, December 2015
Also see: Respect and disrespect in the church
How do we show respect for authority?
Gender roles in the family and the church
How do we show respect for authority?
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.
Context
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.
Reasons
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?
Two views
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.
Respect
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?
Prophecy
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).
Conclusion
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
Also see: Order and disorder in the church
Respect and disrespect in the church
Gender roles in the family and the church
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