Ver. 2. The praise here given is so little suggested by the context, and to little accords with the tone of the Ep., esp. with what was said in the like con- nexion in iv. 16 f., that one conjectures the Ap. to be quoting professions made in the Letter from Cor. rather than writing simply out of his own mind: “Νου I praise you that [as you say] «in all things you remember me, and hold fast the in-
a
καθὼς Ἱπαρέδωκα ὑμῖν τὰς ὁπαραδόσεις ὑμᾶς ‘ εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ 6! Χριστός ἐστι, κεφαλὴ δὲ 5 γυναικὸς ὁ 5 ἀνήρ, κεφαλὴ δὲ ™ Χριστοῦ
871
caréxere, 3. "Behe B24 In
2 6 Ἀθεός. 4. πᾶς
ἀνὴρ ' προσευχόµενος ἢ * προφητεύων, ‘kata | κεφαλῆς ἔχων, ™ ka- 5 Gal. i. 14;
15, Π1. 6; Mt. xv. 2, etc.
f Col. ii. 1; cf. x. 1 above. 2; Eph. v. 22; Col. iii. 18 f.; 1 Tim. ii. 12-15; 1 Pet. iii. 1; Mk. x. 2 ff.
g For the contrast, vii. 3 ff.; Rom. vii. h 1, 24, ili. 23, xv. 24-28,
57; 2 Cor. i. 19, iv. 6, v.18 f.; Eph. i. 17, 20, iii. 21; Ph. ii. 5-11; Col. i. 15, 19; 1 Tim. ii. 5; Tit.
iii. 6; Heb. Ἱ., tit. 6, etc.; 1 Pet. iv. 11; Jo. i. 1 f., xvii. 3 f., etc.; 1 Jo. iv. 9 f., etc. 14 f.; Eph. vi. 18; 1 Th. ν. 17: 1 Tim. Π. 8, ete.
22; Lk. 1. 67. 1 Esth. vi. 12. m See i. 27.
1 Om. ο B*D*G; so W.H. marg.
2rov Χριστον, SABD, 17, 37, 46, Clem.
structions as I delivered them to you’”’. For such adoption by P. of the words of his readers, see notes on viii. τ ff. Self- esteem characterised this Church (iv. 8 ff., v. 2); the declaration was sincere, and contained a measure of truth; P. accepts it for what it is worth.—8é, in- troducing the new topic, marks also the connexion between wv. 1 and 2: “I bid you imitate me—but Iam glad to know (from your letter) that you ἆο”'.-- πάντα, acc. of definition (not obj.), as in ix. 25, x. 33; the vb. regularly governs a gen. in N.T.: µέμνησθε, like memini, a pf. pres.—‘‘ you have been kept in remem- brance of me”’.—wapa-Soats, a “ giving- over”’ (without the associations of our tradition), applies to historical fact, teach- ing, or rules of practice delivered, through whatever means, to the keeping of others : for reference to fact and usage, see ver. 23; to fact and doctrine, xv. 1; to the three combined, as here, 2 Thess. ii. 15; for its currency in Jewish Schools, Matt. xv. 2 Π., etc.—katéyere, aS in xv. 2= κρατεῖτε, 2 Thess. ii. 15. καθὼς κ.τ.λ. implies maintenance in form as well as substance, observance of the τύπος δι- δαχῆς (Rom. vi. 17).
Ver. 3. θέλω δὲ Spas εἰδέναι ( = οὐ θέλω κ.τ.λ. of x. 1; see note): “But I would have you know’’—the previous commendation throws into relief the coming censure. The indecorum in question offends against a foundation prin- ciple, viz., that of subordination under the Divine government; this the Cor., with all their knowledge, cannot ‘‘know,”’ or they would not have allowed their women to throw off the ἐξουσία ἐπὶ τῆς κεφαλῆς (10). The violated principle is thus stated: "ΟΕ every man the Christ is the head, while the man is head of woman, and God is head of Christ”. As to the wording of this sentence: παντὸς ἀνδρὸς bears emphasis in the rst
i Absol., xiv. k xiii. 9, xiv. 1 ff.; Acts ii. 17 f., etc.; Mt. vii.
CGKLP om. του. See note below.
clause asserting, like the parl. 2nd clause, a universal truth which holds of the man (vir) as such; the predicate of the rst . clause is distinguished by the def. art.,— ‘Christ is the (proper, essential) head,” etc. (cf. ἡ εἰρήνη, Eph. ii. 14, and see Bm., pp. 124 f.); 6 Χριστός, in rst and 3rd clauses, means ‘‘the Christ” in the wide scope of His offices (cf. x. 4, xii. 12, xv. 22); for anarthrous κεφαλὴ γυναικός, cf. note on ii. 5. That Christ is ‘every man’s ”’ true head is an application of the revealed truth that He is the ‘one Lord” of created nature (viii. 6; Col. i. 15 f.), combined with the palpable fact that the avqp has no (intervening) lord in creation (cf. 9); he stands forth in worship, amidst his family, with no visible superior, holding headship direct from his Maker, and brought by his man- hood into direct responsibility to Him “through whom are all things”. Ed., following Cm. and Mr. (not Hn.), limits this manly subordination to the Christian order of life; ‘‘the man is head of the woman in virtue of the marriage union, Christ of the man in virtue of union with Him through faith”: but faith is com- mon to the sexes, on this footing οὐκ ἔνι ἄρσεν καὶ θῆλυ (Gal. iii. 28); on the other hand, in Pauline theology, the law of marriage and the social order are grounded in Christ. Paul’s argument has no force unless the parl. assertions rest on a common basis. The question is one that touches the fundamental pro- prieties of life (8-15); and the three headships enumerated belong to the hierarchy of nature.—‘‘The Christ” gf the 3rd clause is “πε Christ” of the Ist, without distinction made of natures or states; He who is, ‘‘every man’s head,” the Lord of nature, presents the pattern of loyalty in His perfect obedi- ence to the Father (xv. 28, Gal. iv. 4; Heb. ν. 5, 8, etc.); cf. iii. 22 f., where