Cambridge Greek Testament Commentary

1 Corinthians 11:4

πᾶς�. We have two propositions in this and the following verse: the first concerning the man, the second concerning the woman. ‘It was the custom of the Jews that they prayed not, unless first their head were veiled, and that for this reason; that by this rite they might shew themselves reverent and ashamed before God, and unworthy with an open face to behold Him.’ Lightfoot. He quotes many passages from the Rabbis, of which one from Maimonides may suffice. ‘Let not the Wise Men, nor the scholars of the Wise Men pray, unless they be covered.’ This veil was called the Tallith. Grotius (see Alford in loc.) gives many details about the custom of heathen nations. Among the Greeks slaves were covered, and the uncovered head was a sign of freedom. Among the Romans, on the contrary, the opposite custom prevailed. The freeman wore the pileus; the slave wore nothing on his head. When he was emancipated, he was said ‘vocari ad pileum.’ So the Romans and Germans used to pray veiled, from the same motive as the Jews, while the Greeks were accustomed to perform their sacred rites unveiled (though St Chrysostom asserts the contrary of this). But the Christian custom was not, as Meyer seems to think, due to the Hellenic custom being followed in the Hellenic churches, but is rather to be explained by this passage, and by 2 Corinthians 3:14; 2 Corinthians 3:18. The Christian no longer approaches God weighed down by shame and sin. It is his privilege to gaze undazzled on the glory of God with face unveiled, since he is ‘no longer a servant, but a son,’ Galatians 4:7. ‘Capite nudo, quia non erubescimus,’ Tertullian, Apology, ch. 30. ‘The question here is of a veil, not of a hat.’ De Wette. But the effect of St Paul’s decision has been in the Christian Church to do away with the custom of uncovering the feet and allowing the head to remain covered (Exodus 3:5), which is still in existence among the Jews and Mohammedans. For prophesying, see note on ch. 1 Corinthians 14:1.

κατὰ κεφαλῆς ἔχων. Supply τι. And see Winer Gr. Gram. p. 477.

καταισχύνει τὴν κεφαλήν. Not Christ, as some commentators have supposed. The Apostle’s drift is as follows: The appearance of the Christian assembly should bear witness to the Divine order. Man, the highest visible being, bearing witness by his attire that he has no visible superior; woman witnessing by her attire, her subordination to man.

Continues after advertising

BibliaPlus

Cambridge Greek Testament Commentary

1 Corinthians 11:4

Old Testament

New Testament