1 Cor. 11:11. Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord.
However, he says this because he gave more preeminence to the husband, having proved that the wife is from him, and for him, and under his authority. Lest he exalt husbands beyond what is proper, and humiliate wives, he says that in the original creation the wife was indeed made from the husband, but now the husband also is not born without the wife. Nevertheless, "in the Lord," that is, God does all things, and gives life to the seed and strengthens the womb.
1 Cor. 11:12. For as the wife is from the husband (εκ του ανδρός), so also the husband is through the wife (δια γυναικός).
The wife, he says, is from the husband. For until now the husband retains that distinction, that the wife is from him. And "the husband through the wife," that is, the wife serves in the bearing of a person, but the greater action lies in the seed. Therefore, of the husband it cannot be said in full strictness that he is "from" the wife, but "from" his father "through" the wife, as one who served in the bearing. But concerning the Lord, Paul did not speak thus, but: "born of (ἐκ) a woman" (Gal. 4:4). He was afraid to use the preposition διά, lest he give heretics occasion to say that the Lord passed through the Virgin as through a channel — or because no husband participated in His birth, but He was the fruit of the womb of Her alone.
1 Cor. 11:12. But all things are from God.
This perfection is not of the husband, but of God. If everything is accomplished by the power of God, and He Himself established the order of relations between husbands and wives, then do not argue, but obey.
1 Cor. 11:13. Judge for yourselves.
Again he sets them themselves as judges, so that he may fully confirm what he desires.
1 Cor. 11:13. Is it proper for a woman to pray to God with her head uncovered?
Here he hints at something Terrible, namely that the dishonor ascends all the way to God.
1 Cor. 11:14-15. Does not nature itself teach you that if a man grows long hair, it is a dishonor to him, but if a woman grows long hair, it is a glory to her, since her hair has been given to her in place of a covering?
How is it not a dishonor for a man to grow long hair, when through this he takes on the appearance of a woman and, being appointed for dominion, takes on the sign of subjection? But for a woman, growing long hair is an honor, because she preserves in this case her own rank, and the preservation of one's rank is an honor for everyone. Then why is it necessary to put on yet another covering, if the hair serves as a garment? In order to express her subjection not by nature alone, but also by free choice.
1 Cor. 11:16. But if anyone wants to argue, we have no such custom, nor do the churches of God.
Truly, to contradict in such matters is a thing of contentiousness, not of reflection and understanding. Since perhaps the Corinthians, wishing to philosophize, launched into arguments to prove the indifference of this matter, the apostle says that we have no such custom, that is, either to argue, or for a man to grow his hair long, or for a woman not to cover herself; "nor" the other "churches." Therefore you are opposing not us alone, but also the entire Church. This should show the listeners — to do nothing beyond the apostolic custom.
1 Cor. 11:17. But in giving this charge, I do not praise you.
As the first believers, having all things in common, ate at a common table, so in imitation of them, though imperfectly, on certain appointed days, perhaps feast days, in Corinth after partaking of the Mysteries a common meal was offered: the wealthy brought provisions, and the poor were invited and treated by them. But through division this wonderful, friendly, and love-of-wisdom custom was perverted and was not observed by all. To correct this, Paul writes; and since in rebuking the fault mentioned before this, he had many who were obedient, he said: "I praise you" (1 Cor. 11:2); but as in the present case the matter stood otherwise, he says: "in giving you this charge, I praise you not," that is, I do not praise you because I am again instructing you and urging upon you that which I intend to speak about. You ought by your own understanding neither to sin at all nor to compel exhortation.
1 Cor. 11:17. That you come together not for the better, but for the worse.
You ought to have been progressing toward the better and making your gatherings more generous, but you have diminished even the custom that had already prevailed, and although you come together in one church, it is not in order to eat together. This is what is very bad, that is, that you have changed for the worse.
1 Cor. 11:18. For first of all, I hear that when you come together in the church, there are divisions among you.
Not immediately does he begin speaking about the meals, but first reproaches them for the fact that there are divisions among them. For indeed, it was precisely because there were divisions among them that each one ate separately.
1 Cor. 11:18. Which I partly believe.
So that they would not say that those who slander us are lying, he said neither "I believe," lest he make them more shameless, nor "I do not believe," lest he appear a groundless accuser, but: I partly believe. And indeed it is likely that not all violated this custom, but a "part," that is, some.
1 Cor. 11:19. For there must also be divisions among you.
He speaks not of disagreements in dogmas, but of such divisions as, for example, regarding meals. What then does "there must be" mean? That, since you are human, it is possible and inevitable that not everyone walks rightly. For this reason I also believe it. Likewise the Lord also said, "offenses must come" (Matt. 18:7), that is, since there are evil people in the world, there will be and there will come offenses.
1 Cor. 11:19. That (ἵνα) the approved among you might be made manifest.