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{{raw:data:p|c|parts receive especial attention which our presentable parts do not need. God has so adjusted the body and given such especial distinction to its inferior parts that there is no clash in the body, but its parts all alike care for one another." (1 Cor. 12: 21-25, An Amer. Trans.) It should be that way in the congregation of God's people. There should be no clash or disunion because of the relative prominence and inferiority of male and female as to privileges of service.}}
parts receive especial attention which our present-
 
able parts do not need. God has so adjusted the body  
 
and given such especial distinction to its inferior  
 
parts that there is no clash in the body, but its parts  
 
all alike care for one another," (1 Cor. 12: 21-25, An  
 
Amer. Trans.) It should be that way in the congre-
 
gation of God's people. There should be no clash or  
 
disunion because of the relative prominence and  
 
inferiority of male and female as to privileges of  
 
service.}}
 
  
{{raw:data:p|17|There is no reason for us to be ashamed of the  
+
{{raw:data:p|17|There is no reason for us to be ashamed of the way we are made naturally by our Creator; he made everything fit us nicely. The apostle advises us to use common sense and to make observations for ourselves based on how we are naturally made: "Judge for yourselves; is it proper for an unveiled woman to pray to God? Surely nature herself teaches you that, while long hair is disgraceful for a man, for a woman long hair is a glory. Her hair is given her as a covering." (1 Cor. 11: 13-15, Moffatt) Does woman resent her natural tendency to long hair? Does she not consider her hair to be a glorifying feature about her and hence try to keep it and to wear it attractively? God gave her long hair as a sign of her subjection to the male, not for her oppression but for her covering; and yet this covering  
way we are made naturally by our Creator; he made  
+
which symbolizes subjection is becoming and beautifying to the female. Without it what would she look like? And so how nicely God has balanced everything for comfort! But because God made it unnatural for a man to have long hair like a woman, those Israelites who took a vow and became Nazarites for life or for a period of time did not touch their head with a clipper or a razor. They let hair and beard grow long for the duration of their vow. Their long hair served as a public humiliation of them before God and man.-- Num. 6: 1-21.}}
everything fit us nicely. The apostle advises us to  
 
use common sense and to make observations for our-
 
selves based on how we are naturally made: "Judge  
 
for yourselves; is it proper for an unveiled woman  
 
to pray to God? Surely nature herself teaches you  
 
that, while long hair is disgraceful for a man, for a  
 
woman long hair is a glory. Her hair i~ given her  
 
as a covering." (1 Cor. 11: 13-15, Moffatt) Does  
 
woman resent her natural tendency to long hairf
 
Does she not consider her hair to be a glorifying  
 
feature about her and hence try to keep it and to  
 
wear it attractively? God gave her long hair as a  
 
sign of her subjection to the male, not for her oppres-
 
sion but for her covering; and yet this covering  
 
which symbolizes subjection is becoming and beauti-
 
fying to the female. vYithout it what would she look  
 
like? And so how nicely God has balanced everything  
 
for comfort! But because God made it unnatural for  
 
a man to have long hair like a voman, those Israel-
 
ites who took a vow and became Nazarites for life  
 
or for a period of time did not touch their head 'with  
 
a clipper or a razor. They let hair and beard grow  
 
long for the duration of their vow. Their long hair  
 
served as a public humiliation of them before God  
 
and mun.- Num. 6: 1-21 .}}
 
  
{{raw:data:p|18|The apostle now concludes this discussion of  
+
{{raw:data:p|18|The apostle now concludes this discussion of relative positions of male and female in the Christian congregation by saying: "But if anyone thinketh to be contentious, we have no such custom, nor yet  
relative positions of mule and female in the Christian  
+
the assemblies of God." (1 Cor. 11: 16, Rotherham; also Auth. Ver., Am. Stan. Ver. and Douay) According to this literal rendering of Paul's words into English he would appear to say that, because some persons might choose to be disputatious and rebel against this custom of veiling women in public and at assemblies of God's people, the apostles and congregations do not recognize such a custom and refuse to observe it among themselves. But that interpretation would be against all that Paul had been saying in the preceding verses. Rather, the conclusion to the matter is this:}}
congregation by saying: ''But if anyone thinketh  
 
to be contentious, we have no such custom, nor yet  
 
the assemblies of God." (1 Cor. 11: 16, Rotherham;  
 
also Auth. Fer., Am. Stan. Fer. and Douay) Accord-
 
ing to this literal rendering of Paul's words into  
 
English he would appear to say that, because some  
 
persons might choose to be disputatious and rebel  
 
against this custom of veiling women in public and  
 
at assemblies of God's people, the apostles and con-
 
gregations do not recognize such a custom and refuse  
 
to observe it among themselves. But that interpreta-
 
tion would be against all that Paul had been saying  
 
in the preceding verses. Rather, the conclusion to  
 
the matter is this:}}
 
  
{{raw:data:p|19|If any person disputes the matter and contends  
+
{{raw:data:p|19|If any person disputes the matter and contends for another custom that seems to allow womankind}}
for another custom that seelUS to allow womankind}}
 
 
 
{{raw:data:m|5|0|{{raw:data:cc|55|{{raw:data:s-01|2}}}}}}
 
{{raw:data:m|5|0|{{raw:data:cc|55|{{raw:data:s-01|2}}}}}}
{{raw:data:q|17|How Is long hair tor a woman, but lor a man? Why?}}
+
{{raw:data:q|17|How is long hair for a woman, but for a man? Why?}}
{{raw:data:q|18-19|What conclusion does Paul draw to this discussion ot veiling?}}
+
{{raw:data:q|18-19|What conclusion does Paul draw to this discussion of veiling?}}
  
|{{raw:data:p|c|more freedom publicly, then let it be sufficient to say  
+
|{{raw:data:p|c|more freedom publicly, then let it be sufficient to say that neither we apostles nor the congregations of God have or follow the custom contended for by the opposer. Accordingly, Moffatt renders 1 Corinthians 11: 16: "If anyone presumes to raise objections on this point-well, I acknowledge no other mode of worship, and neither do the churches of God." Other modern translations present it similarly: "But if anyone is disposed to be contentious about it, I for my part recognize no other practice in worship than this, and neither do the churches of God." (An Amer. Trans.) "If anyone is disposed to be contentious, we recognize no other practice, nor do the churches of God." (Rev. Stan. Ver.) "In case, however, anyone seems anxious to dispute the matter, we do not observe such a practice [as such a disputer would introduce, footnote], neither do the churches of God." (Gerrit Verkuyl) So would the apostle require veiling today?}}
that neither we apostles nor the congregations of God  
 
have or follow the custom contended for by the  
 
opposer. Accordingly, Moffatt renders 1 Corinthians  
 
11: 16: "If anyone presumes to raise objections on  
 
this point-well, I acknowledge no other mode of  
 
worship, and neither do the churches of God." Other  
 
modern translations present it similarly: "But if  
 
anyone is disposed to be contentious about it, I for  
 
my part recognize no other practice in worship than  
 
this, and neither do the churches of God." (An Amer.  
 
Trans.) "If anyone is disposed to be contentious, we  
 
recognize no other practice, nor do the churches of  
 
God." (Rev. Stan. Ver.) "In case, however, anyone  
 
seems anxious to dispute the matter, we do not ob-
 
serve such a practice [as such a disputer would intro-
 
duce, footnote], neither do the churches of God."  
 
(Gerrit Verkuyl) So would the apostle require veil-
 
ing today?}}
 
  
 
{{raw:data:ta|c|{{raw:data:s|PROPHESYING}}}}
 
{{raw:data:ta|c|{{raw:data:s|PROPHESYING}}}}
  
{{raw:data:p|20|Note that the apostle is discussing the matter
 
of a woman's praying or prophesying publicly in a
 
mixed congregation of God's people. When doing
 
these things it would at all times be proper to weal'
 
a veil to show her doing these things only in subjec-
 
tion to the male members of the congregation. Back
 
there in apostolic days the holy spirit was poured
 
out upon both sexes, so that at meetings of the con-
 
gregation the women as well as the men would be
 
inspired by the spirit and would have a prayer to
 
offer or a prophetic explanation to make. Hence it
 
was well for the women to be prepared at meeting ror
 
such unexpected operations of the spirit upon them
 
by being veiled. Today, however, the spirit does not
 
operate outwardly in this manner so as to inspire
 
the WOlUen as well as the men to pray and prophesy
 
or explain Scripture. But on other occasions, apart
 
from formal meetings of the congregation, it would
 
not be necessary or required for feminine members
 
to cover their heads that way. We remember how
 
when Samuel's lUother Hannah visited the tabel'l1acle
 
at Shiloh she stood and prayed for the birth of this
 
boy. She did not wear a veil or headcovering hiding
 
her face; otherwise High Priest Eli would not have
 
noticed the silent movement of her lips and thought
 
that she was drunk. -1 Sam. 1: 9·27.}}
 
  
{{raw:data:p|21|Although the veil is of great antiquity as a part  
+
{{raw:data:p|20|Note that the apostle is discussing the matter of a woman's praying or prophesying publicly in a mixed congregation of God's people. When doing these things it would at all times be proper to wear a veil to show her doing these things only in subjection to the male members of the congregation. Back there in apostolic days the holy spirit was poured out upon both sexes, so that at meetings of the congregation the women as well as the men would be inspired by the spirit and would have a prayer to
of female attire, yet there is nothing to show in  
+
offer or a prophetic explanation to make. Hence it was well for the women to be prepared at meeting for such unexpected operations of the spirit upon them by being veiled. Today, however, the spirit does not operate outwardly in this manner so as to inspire the women as well as the men to pray and prophesy or explain Scripture. But on other occasions, apart from formal meetings of the congregation, it would not be necessary or required for feminine members to cover their heads that way. We remember how when Samuel's mother Hannah visited the tabernacle at Shiloh she stood and prayed for the birth of this boy. She did not wear a veil or headcovering hiding her face; otherwise High Priest Eli would not have noticed the silent movement of her lips and thought that she was drunk. -1 Sam. 1: 9·27.}}
Scripture that women who were devoted to God, like  
+
 
Sarah, Rebekah, Rachel, etc., wore or had to cover  
+
{{raw:data:p|21|Although the veil is of great antiquity as a part of female attire, yet there is nothing to show in Scripture that women who were devoted to God, like Sarah, Rebekah, Rachel, etc., wore or had to cover  
their faces with a veil when in public on ordinary  
+
their faces with a veil when in public on ordinary occasions, either in Egypt, Palestine or Syria. The custom of veiling, therefore, did not arise with the Jewish Christian women. It was observed by the Christians of the first century because of what was}}
occasions, either in Egypt, Palestine or Syria. The  
 
custom of veiling, therefore, did not arise with the  
 
Jewish Christian women. It was observed by the  
 
Christians of the first century because of what was}}
 
 
 
{{raw:data:m|5|0|{{raw:data:cc|55|{{raw:data:s-01|2}}}}}}
 
{{raw:data:m|5|0|{{raw:data:cc|55|{{raw:data:s-01|2}}}}}}
{{raw:data:q|20-21|(a) Why In apostolic days should women vell at meetings? (b) Today what requirement Is there lor women to veil, and where?}}
+
{{raw:data:q|20-21|(a) Why In apostolic days should women veil at meetings? (b) Today what requirement is there for women to veil, and where?}}
 
}}
 
}}

Latest revision as of 08:28, 22 November 2020

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128
The WATCHTOWER
Brooklyn, N.Y.


parts receive especial attention which our presentable parts do not need. God has so adjusted the body and given such especial distinction to its inferior parts that there is no clash in the body, but its parts all alike care for one another." (1 Cor. 12: 21-25, An Amer. Trans.) It should be that way in the congregation of God's people. There should be no clash or disunion because of the relative prominence and inferiority of male and female as to privileges of service.
17 There is no reason for us to be ashamed of the way we are made naturally by our Creator; he made everything fit us nicely. The apostle advises us to use common sense and to make observations for ourselves based on how we are naturally made: "Judge for yourselves; is it proper for an unveiled woman to pray to God? Surely nature herself teaches you that, while long hair is disgraceful for a man, for a woman long hair is a glory. Her hair is given her as a covering." (1 Cor. 11: 13-15, Moffatt) Does woman resent her natural tendency to long hair? Does she not consider her hair to be a glorifying feature about her and hence try to keep it and to wear it attractively? God gave her long hair as a sign of her subjection to the male, not for her oppression but for her covering; and yet this covering which symbolizes subjection is becoming and beautifying to the female. Without it what would she look like? And so how nicely God has balanced everything for comfort! But because God made it unnatural for a man to have long hair like a woman, those Israelites who took a vow and became Nazarites for life or for a period of time did not touch their head with a clipper or a razor. They let hair and beard grow long for the duration of their vow. Their long hair served as a public humiliation of them before God and man.-- Num. 6: 1-21.
18 The apostle now concludes this discussion of relative positions of male and female in the Christian congregation by saying: "But if anyone thinketh to be contentious, we have no such custom, nor yet the assemblies of God." (1 Cor. 11: 16, Rotherham; also Auth. Ver., Am. Stan. Ver. and Douay) According to this literal rendering of Paul's words into English he would appear to say that, because some persons might choose to be disputatious and rebel against this custom of veiling women in public and at assemblies of God's people, the apostles and congregations do not recognize such a custom and refuse to observe it among themselves. But that interpretation would be against all that Paul had been saying in the preceding verses. Rather, the conclusion to the matter is this:
19 If any person disputes the matter and contends for another custom that seems to allow womankind

more freedom publicly, then let it be sufficient to say that neither we apostles nor the congregations of God have or follow the custom contended for by the opposer. Accordingly, Moffatt renders 1 Corinthians 11: 16: "If anyone presumes to raise objections on this point-well, I acknowledge no other mode of worship, and neither do the churches of God." Other modern translations present it similarly: "But if anyone is disposed to be contentious about it, I for my part recognize no other practice in worship than this, and neither do the churches of God." (An Amer. Trans.) "If anyone is disposed to be contentious, we recognize no other practice, nor do the churches of God." (Rev. Stan. Ver.) "In case, however, anyone seems anxious to dispute the matter, we do not observe such a practice [as such a disputer would introduce, footnote], neither do the churches of God." (Gerrit Verkuyl) So would the apostle require veiling today?


PROPHESYING


20 Note that the apostle is discussing the matter of a woman's praying or prophesying publicly in a mixed congregation of God's people. When doing these things it would at all times be proper to wear a veil to show her doing these things only in subjection to the male members of the congregation. Back there in apostolic days the holy spirit was poured out upon both sexes, so that at meetings of the congregation the women as well as the men would be inspired by the spirit and would have a prayer to offer or a prophetic explanation to make. Hence it was well for the women to be prepared at meeting for such unexpected operations of the spirit upon them by being veiled. Today, however, the spirit does not operate outwardly in this manner so as to inspire the women as well as the men to pray and prophesy or explain Scripture. But on other occasions, apart from formal meetings of the congregation, it would not be necessary or required for feminine members to cover their heads that way. We remember how when Samuel's mother Hannah visited the tabernacle at Shiloh she stood and prayed for the birth of this boy. She did not wear a veil or headcovering hiding her face; otherwise High Priest Eli would not have noticed the silent movement of her lips and thought that she was drunk. -1 Sam. 1: 9·27.
21 Although the veil is of great antiquity as a part of female attire, yet there is nothing to show in Scripture that women who were devoted to God, like Sarah, Rebekah, Rachel, etc., wore or had to cover their faces with a veil when in public on ordinary occasions, either in Egypt, Palestine or Syria. The custom of veiling, therefore, did not arise with the Jewish Christian women. It was observed by the Christians of the first century because of what was