For as the woman is of the man, even so is the man also by the woman; but all things of God.
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EXPOSITORY (ENGLISH BIBLE)For as the woman is of the man.—An appeal to the original act of creation proves the truth of the previous statement of the interdependence of the sexes. If already (1Corinthians 11:7) the fact of woman’s having been taken out of man was used as an argument to prove her subordination, there is now coupled with that fact of the origin of woman that other fact of the perpetual birth of man from woman, to show that there is a mutual relation. The first woman was made out of man; therefore woman is dependent on man. Every man has been born of a woman; therefore man is not independent of woman. In the Greek the word rendered “of” represents a finite act—the word rendered “by” a continued process.
But all things of God.—Thus, as usual, St. Paul completes the thought by tracing all up to God. The mediate processes of their origin may differ, but the source of their being is common—they, and all beings, and all things, and the sequence of all things come of God. (See 1Corinthians 8:6; Romans 11:36; 2Corinthians 5:18.)
So is the man also by the woman - Is born of the woman, or descended from her. The sexes are dependent on each other, and should therefore cultivate an indissoluble union.
But all things of God - All things were created and arranged by him. This expression seems designed to suppress any spirit of complaint or dissatisfaction with this arrangement; to make the woman contented in her subordinate station, and to make the man humble by the consideration that it is all owing to the appointment of God. The woman should therefore be contented, and the man should not assume any improper superiority, since the whole arrangement and appointment is of God.all these things are of God, by the wise ordering and disposing of God; so as neither hath the man, by reason of his prerogative, in being first created, and the end for which the woman was created, any cause to insult and triumph over the woman; neither hath the woman any cause, by reason of her prerogative, that the man is by her, any cause to triumph over the man; but both of them ought to look upon themselves as having their prerogatives from God, and in the use of them to behave themselves according to the will of God, behaving themselves in their respective stations as it is the will of God they should behave themselves, the woman being subject to the man, and testifying such subjection by all the signs of it, and the man carrying himself towards the woman as he who is the image and glory of God.
even so is the man also by the woman; now man is born of a woman, he is conceived of one, and brought into the world by one. This is the way in which mankind is propagated, the species preserved, continued, and increased; and therefore there is no reason why the woman should be despised, or the man should be lifted up with himself above her, since they are so dependent upon, and so useful to each other:
but all things of God. The Arabic version reads it, "all creatures are of God"; which is true, but not the truth of these words, which are to be restrained to the subject of the discourse; as that both the man and the woman are of God; they are made by him, and after his image and likeness; that the man is the glory of God, and the woman the glory of the man; the authority of the man over the woman, and the subjection of the woman to the man, are of God, and according to his constitution and appointment; as also that the woman should be of the man, and for his sake, and that the man should be by the woman, and neither should be without the other: these are not things of human constitution, but are settled by the wise counsel of God, and therefore to be cheerfully submitted to, as the best order of things.For as the woman is of the man, even so is the man also by the woman; but all things of God.
EXEGETICAL (ORIGINAL LANGUAGES)1 Corinthians 11:12. For, were this not the case, the Christian system would be clearly at variance with the divine arrangement in nature. This against Rückert, who accuses 1 Corinthians 11:12 of lending no probative support to 1 Corinthians 11:11.
ἡ γυνὴ ἐκ τοῦ ἀνδρ.] sc ἐστι, namely, in respect of origination at first. Comp 1 Corinthians 11:8.
Ὁ ἈΝῊΡ ΔΙᾺ Τῆς ΓΥΝ.] in respect of origination now. Ἐκ denotes the direct origination in the way known to all his readers from the history of woman’s creation in Genesis 2:21 f.; ΔΙΆ again the mediate origin by birth, all men being ΓΕΝΝΗΤΟῚ ΓΥΝΑΙΚῶΝ, Matthew 11:11; Galatians 4:4. Paul might have repeated the ἘΚ in the second clause also (Matthew 1:16; Galatians 4:4), but he wished to mark the difference between the first and the continued creation. And in order to bring out the sacred character of the moral obligation involved in this genetic relation of mutual dependence, he adds: ΤᾺ ΔῈ ΠΆΝΤΑ ἘΚ Τ. ΘΕΟῦ: now all this, that we have been treating of (“vir, mulier et alterius utrius mutua ab altero dependentia,” Bengel), is from God, proceeding from and ordered by Him. As regards this ἐκ, comp 2 Corinthians 5:18; 1 Corinthians 8:6; Romans 11:36.
 c. scilicet.12. For as the woman is of the man] i.e. by creation (Genesis 2:22),
even so is the man also by the woman] By birth.
but all things of God] We are not to dwell too much on the intermediate links in the chain of causation, but to remember that all human beings exist by God’s ordinance, and that therefore each has his own rights as well as duties, which cannot be neglected without injury to the Divine order of this world.1 Corinthians 11:12. Ἡ γυνὴ ἐκ τοῦ) Only here, and at 1 Corinthians 11:10, the articles are added. In 1 Corinthians 11:10, the force of the relative is at 1 Corinthians 11:9, and in 1 Corinthians 11:12 at 1 Corinthians 11:11.—ἐκ—διὰ, from [of]—by) The particles differ; presently afterwards ἐκ is also said of God.—πάντα, all things) the man, the woman, and the mutual dependence of either upon the other.Verse 12. - By the woman; that is, "born of a woman" (Job 14:1). But all things of God. And all things also "through him and to him," made by him, and tending to him as their end (Romans 11:56).
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