The gender-differentiated covering custom, however, was a sign of sexual modesty intrinsic to a woman honor…(Some viewed a wife’s hair like a private part, cf. What women wore on their heads is culturally significant for understanding the background to 1 Corinthians 11. ( Zondervan Illustrated Bible Background Commentary, 3:156) The social elite took an active part in the religious cults of the city by serving as priests, and thus those who had joined the church may have introduced this Roman cultural norm into Christian worship. The covering of the man’s head-called the capite velato-what’s commonplace in a Roman religious cult. (Kenneth Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians, 304) But Jesus revealed to his disciples “all that I have heard from my father” (Jn 15:15). The servant/slave does not know what his master is doing. But Jesus called his disciples “friends” not “servants/slaves” (John 15:12–17). In regard to servants this view is universally understood and applied across the region. In the Middle East this servant is expected to cover his head in the presence of his master. (Lightfoot, 1 Corinthians, 229–30 cited by Kenneth Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians, 304) 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 show themselves reverent, and ashamed before God, and unworthy with an open face to behold him. It is actually quite astonishing that men did not have their heads covered. (Craig Keener, Bible Background Commentary, 476) He uses “head” literally (for that which is to be covered) and figuratively (for the authority figure in the ancient household). There is debate about what exactly Paul is referring to in 1 Corinthians 11-is it hairstyles or headcoverings? Here are a number of reflections on cultural trends regarding head coverings.Īncient writers often based arguments on wordplay, as Paul does here. Oster, “When Men Wore Veils to Worship: The Historical Context of 1 Corinthians 11.4,” NTS 34 (1988): 494 cited by Ben Witherington, Conflict and Communion in Corinth, 24) ‘Head’ and Head Covering Rather it was clear to them and Romans that the habitual propensity of Romans to wear head apparel in liturgical settings stood in sharp contrast to the practice of others. It was not the Greeks eschewed head apparel. The Greeks’ self-identity arose most from their speech and education, while our Roman often distinguished himself by what he wore. Moving from Old Testament to Greco-Roman culture, the same attention to dress is found. So, throughout Scripture, clothing and hair did play a part in expressing worship to God. For instance, the high priest wore garments of beauty and glory to reflect the presence of God’s holiness with Israel (Exodus 28:2) Nazirites did not cut their hair in order to express devotion to the Lord (Numbers 6) and many grieving saints tore their clothing or wore sackclothe and ash in order to express their contrition. This outward expression of God’s will fits other examples too. Likewise Isaiah 20 records how God commanded Isaiah to walk through Israel naked for three years to indicate God’s coming judgment on Egypt and on those who trusted in that foreign power. Importantly, this outward dress identified him as a prophet in the manner of Elijah (2 Kings 1:8: “They answered him, ‘He wore a garment of hair, with a belt of leather about his waist.’ And he said, ‘It is Elijah the Tishbite.’) So for instance, John the Baptist appearance is given as wearing “a garment of camel’s hair and a leather belt around his waist” (Matthew 3:4). Moreover, they often symbolized in their appearance various biblical truths. For prophets often had a particular dress. In the context of prayer and prophesy, it makes sense that dress would be considered. These quotes provide some background to this enigmatic passage. Tomorrow I will preach on this passage, but today I share a number of quotations from various commentaries related to various cultural and theological challenges in this passage. There are a lot of cultural challenges to 1 Corinthians 11:2–16, a passage that invites discussion about the trinity, gender roles, the use of head coverings, and the role of angels in public worship.
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