Attributed commentary excerpt
Barnes' Notes on 1 Corinthians 11:5
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
But every woman that prayeth or prophesieth - In the Old Testament prophetesses are not unfrequently mentioned. Thus, Miriam is mentioned Exodus 15:20; Deborah Judges 4:4; Huldah 2 Kings 22:14; Noadiah Nehemiah 6:14. So also in the New Testament Anna is mentioned as a prophetess; Luke 2:36. That there were females in the early Christian church who corresponded to those known among the Jews in some measure as endowed with the inspiration of the Holy Spirit, cannot be doubted. What was their precise office, and what was the nature of the public services in which they were engaged, is not however known. That they prayed is clear; and that they publicly expounded the will of God is apparent also; see the note on Acts 2:17. As the presumption is, however, that they were inspired, their example is no warrant now for females to take part in the public services of worship, unless they also give evidence that they are under the influence of inspiration, and the more especially as the apostle Paul has expressly forbidden their becoming public teachers; 1 Timothy 2:12. If it is now pled, from this example, that women should speak and pray in public, yet it should be just so far only as this example goes, and it should be only when they have the qualifications that the early “prophetesses” had in the Christian church. If there are any such; if any are directly inspired by God, there then will be an evident propriety that they should publicly proclaim the will, and not till then. It may be further observed, however, that the fact that Paul here mentions the custom of women praying or speaking publicly in the church, does not prove that it was right or proper. His immediate object now was not to consider whether the practice was itself right, but to condemn the manner of its performance as a violation of all the proper rules of modesty and of subordination. On another occasion, in this very epistle, he fully condemns the practice in any form, and enjoins silence on the female members of the church in public; 1 Corinthians 14:34. With her head uncovered - That is, with the veil removed which she usually wore. It would seem from this that the women removed their veils, and wore their hair disheveled, when they pretended to be under the influence of divine inspiration. This was the case with the pagan priestesses; and in so doing, the Christian women imitated them. On this account, if on no other, Paul declares the impropriety of this conduct. It was, besides, a custom among ancient females, and one that was strictly enjoined by the traditional laws of the Jews, that a woman should not appear in public unless she were veiled. See this proved by Lightfoot in loco. Dishonoureth her head - Shows a lack of proper respect to man, to her husband, to her father, to the sex in general. The veil is a token of modesty and of subordinaion. It is regarded among Jews, and everywhere, as an emblem of her sense of inferiority of rank and station. It is the customary mark of her sex, and that by which she evinces her modesty and sense of subordination. To remove that, is to remove the appropriate mark of such subordination, and is a public act by which she thus shows dishonor to the man. And as it is proper that the grades and ranks of life should be recognized in a suitable manner, so it is improper that, even on pretence of religion, and of being engaged in the service of God, these marks should be laid aside. For that is even all one as if she were shaven - As if…
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