Exegetical and Hermeneutical Commentary of 1 Corinthians 11:9
Neither was the man created for the woman; but the woman for the man.
Neither was the man created for the woman … – This is a simple statement of what is expressed in Genesis. The woman was made for the comfort and happiness of the man. Not to be a slave, but a help-meet; not to be the minister of his pleasures, but to be his aid and comforter in life; not to be regarded as of inferior nature and rank, but to be his friend, to divide his sorrows, and to multiply and extend his joys; yet still to be in a station subordinate to him. He is to be the head: the ruler; the presider in the family circle; and she was created to aid him in his duties, to comfort him in his afflictions, to partake with him of his pleasures. Her rank is therefore honorable, though it is subordinate. It is, in some respects, the more honorable because it is subordinate and as her happiness is dependent on him, she has the higher claim to his protection and his tender care. The whole of Pauls idea here is, that her situation and rank as subordinate should be recognized by her at all times, and that in his presence it was proper that she should wear the usual symbol of modesty and subordination, the veil.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Neither was the man created, c.] . for the man was not created upon the woman’s account. The reason is plain from what is mentioned above and from the original creation of woman she was made for the man, to be his proper or suitable helper.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We have this expounded, Gen 2:18, where God said: It is not good that man should be alone; I will make him an help meet for him. God did not first create the woman, and then make man a meet help for her; but he first made the man, and then the woman, that she might be a meet help for him. Now it is a rule in reason: That whosoever or whatsoever is made for another person or thing, is less excellent than that person or thing for which the other is made.
For the man, signifies to serve and help the man.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Neitherrather, “Foralso”; Another argument: The immediate object of woman’screation. “The man was not created for the sake of thewoman; but the woman for the sake of the man” (Gen 2:18;Gen 2:21; Gen 2:22).Just as the Church, the bride, is made for Christ; and yet in boththe natural and the spiritual creations, the bride, while made forthe bridegroom, in fulfilling that end, attains her own true “glory,”and brings “shame” and “dishonor” on herself byany departure from it (1Co 11:4;1Co 11:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Neither was the man created for the woman,…. To be subservient to her; for she was not in being when he was created; and though it is the proper business of man to provide for, take care of, and defend the woman, as the weaker vessel, yet these were not the original ends of his creation; he was made for God, for his service and glory:
but the woman for the man; to be an help meet for him, who was already created; to be a companion and associate of his, both in religious worship and in civil life; and for the procreation and education of children.
Fuente: John Gill’s Exposition of the Entire Bible
For the woman ( ). Because of ( with accusative case) the woman. The record in Genesis gives the man () as the origin () of the woman and the reason for () the creation (, first aorist passive of , old verb to found, to create, to form) of woman.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Neither was the man created for the woman.” (kai gar ouk ektisthe aner dia ten gunaika) “For indeed man was not created because of the woman.” Man was not fashioned out of the pre-created woman or for the woman taken in “rib-form” from his side.
2) “But the woman for the man.” (alla gune dia ton andra) “But woman because of the man (was created).” The woman was fashioned, formed out of man, brought to him, to fill his need of an helpmeet, to be a cleaver unto and in subjection to him. This is God’s order and any other order is out of order in personal and family life and order of service to God, Gen 3:16; Col 3:18; Tit 2:5.
Fuente: Garner-Howes Baptist Commentary
9. Woman for man The narrative of Genesis, which derives woman from man, and makes her his feeble and tender yet necessary and mighty auxiliary, if it were not true in history, is true in philosophy and in nature. If man, directly and solely, accomplishes the splendid works of civilization above described, yet it is man with his help-meet for him. She is his complement; and both male and female form the one composite MAN, by which all is achieved. Woman works not directly upon these products; but she works upon him by whom they are directly wrought.
Fuente: Whedon’s Commentary on the Old and New Testaments
9 Neither was the man created for the woman; but the woman for the man.
Ver. 9. For the woman ] sc. To serve her, unless it be some women (as Artemisia, Zenobia, Blandina), specially called to and qualified for government. Among whom Queen Elizabeth, that female glory, is famous, of whom a great French duchess said, that she was Gloriosissima, et omnium quae unquam sceptrum gesserunt faelicissima femina. Besides her sex, there was nothing in her woman-like or weak.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] For also ( parallel with 1Co 11:8 another reason: not subordinate to it, as Meyer, who renders in 1Co 11:8 , ‘dependent on,’ and regards this verse as giving the reason) the man was not created (emphasis on , as before on ) on account of the woman, &c. In this verse, besides the manner of creation, , the occasion of creation, , is insisted on; see Gen 2:18 ff.
Fuente: Henry Alford’s Greek Testament
Neither, &c. And truly the man was not (Greek. ou).
for = on account of. App-104. 1Co 11:2.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] For also (parallel with 1Co 11:8-another reason: not subordinate to it, as Meyer, who renders in 1Co 11:8, dependent on, and regards this verse as giving the reason) the man was not created (emphasis on , as before on ) on account of the woman, &c. In this verse, besides the manner of creation, , the occasion of creation, , is insisted on; see Gen 2:18 ff.
Fuente: The Greek Testament
1Co 11:9
1Co 11:9
for neither was the man created for the woman; but the woman for the man:-The man was first and the woman was created for him. Mans priority and consequent leadership over woman are here affirmed.
Fuente: Old and New Testaments Restoration Commentary
the man: Gen 2:18, Gen 2:20, Gen 2:23, Gen 2:24
Reciprocal: Gen 1:27 – male Num 30:13 – and every 1Th 2:6 – been burdensome 1Ti 2:13 – General
Fuente: The Treasury of Scripture Knowledge
1Co 11:9. The woman was created for the man because God said it was not good for the man to be alone (Gen 2:18).
Fuente: Combined Bible Commentary
for neither was the man created for the woman; but the woman for the man [Gen 2:18; Gen 2:21-22]:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11:9 {8} Neither was the man created for the woman; but the woman for the man.
(8) Secondly, by the fact that the woman was made for man, and not the man for the woman’s sake.
Fuente: Geneva Bible Notes
Furthermore woman is the glory of man because God created Eve to complete Adam. God did not create the man as a companion for the woman but the woman for man’s sake (Gen 2:18; Gen 2:20). [Note: See Benjamin L. Merkle, "Paul’s Arguments from Creation in 1 Corinthians 11:8-9 and 1 Timothy 2:13-14: An Apparent Inconsistency Answered," Journal of the Evangelical Theological Society 49:3 (September 2006):527-48.]
"Man, then, was God’s authoritative representative who found in woman a divinely made ally in fulfilling this role (Gen 2:18-24). In this sense she as a wife is the glory of man, her husband." [Note: Lowery, "1 Corinthians," p. 529.]
When Adam saw Eve for the first time, he "gloried" in her (Gen 2:23). Neither of these verses (1Co 11:8-9) refers to the subordination of woman under man, though many interpreters have read this into the text. Rather they refer to her origin as being from man.