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A. Women’s Headdresses[a]

Man and Woman. But I want you to know that Christ is the head of every man, and a husband the head of his wife,[b] and God the head of Christ.(A)

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Footnotes

  1. 11:3–16 Women have been participating in worship at Corinth without the head-covering normal in Greek society of the period. Paul’s stated goal is to bring them back into conformity with contemporary practice and propriety. In his desire to convince, he reaches for arguments from a variety of sources, though he has space to develop them only sketchily and is perhaps aware that they differ greatly in persuasiveness.
  2. 11:3 A husband the head of his wife: the specific problem suggests to Paul the model of the head as a device for clarifying relations within a hierarchical structure. The model is similar to that developed later in greater detail and nuance in Eph 5:21–33. It is a hybrid model, for it grafts onto a strictly theological scale of existence (cf. 1 Cor 3:21–23) the hierarchy of sociosexual relations prevalent in the ancient world: men, dominant, reflect the active function of Christ in relation to his church; women, submissive, reflect the passive role of the church with respect to its savior. This gives us the functional scale: God, Christ, man, woman.

34 women should keep silent in the churches, for they are not allowed to speak, but should be subordinate, as even the law says.(A)

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22 Wives should be subordinate to their husbands as to the Lord.(A) 23 For the husband is head of his wife just as Christ is head of the church, he himself the savior of the body.(B) 24 As the church is subordinate to Christ, so wives should be subordinate to their husbands in everything.

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The Christian Family. 18 [a]Wives, be subordinate to your husbands, as is proper in the Lord.(A)

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Footnotes

  1. 3:18–4:6 After general recommendations that connect family life and the social condition of slavery with the service of Christ (Col 3:18–4:1), Paul requests prayers for himself, especially in view of his imprisonment (Col 3:2–3), and recommends friendly relations and meaningful discussions of Christian teaching with outsiders, i.e., non-Christians (Col 3:5–6). See note on Eph 5:21–6:9.

11 A woman must receive instruction silently and under complete control.(A) 12 I do not permit a woman to teach or to have authority over a man.[a] She must be quiet. 13 For Adam was formed first, then Eve.(B) 14 Further, Adam was not deceived, but the woman was deceived and transgressed.(C) 15 But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.(D)

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Footnotes

  1. 2:12 A man: this could also mean “her husband.”

Chapter 3

Christian Spouses. [a]Likewise, you wives should be subordinate to your husbands so that, even if some disobey the word, they may be won over without a word by their wives’ conduct when they observe your reverent and chaste behavior.(A) Your adornment should not be an external one: braiding the hair, wearing gold jewelry, or dressing in fine clothes,(B) but rather the hidden character of the heart, expressed in the imperishable beauty of a gentle and calm disposition, which is precious in the sight of God. For this is also how the holy women who hoped in God once used to adorn themselves and were subordinate to their husbands; thus Sarah obeyed Abraham, calling him “lord.” You are her children when you do what is good and fear no intimidation.

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Footnotes

  1. 3:1–6 The typical marital virtues of women of the ancient world, obedience, reverence, and chastity (1 Pt 3:1–2), are outlined here by the author, who gives them an entirely new motivation: Christian wives are to be virtuous so that they may be instrumental in the conversion of their husbands. In imitation of holy women in the past (1 Pt 3:5) they are to cultivate the interior life (1 Pt 3:4) instead of excessive concern with their appearance (1 Pt 3:3).