Commentaries:
Jamieson, Fausset, and Brown
A summary close to the argument by appeal to the universal custom of the churches.
if any . . . seem—The Greek also means "thinks" (fit) (compare Matthew 3:9). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (I Corinthians 1:20).
we—apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to TERTULLIAN [ESTIUS]. The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we—us" (I Corinthians 4:9-10).
no such custom—as that of women praying uncovered. Not as CHRYSOSTOM, "that of being contentious." The Greek term implies a usage, rather than a mental habit (John 18:39). The usage of true "churches (plural: not, as Rome uses it, 'the Church,' as an abstract entity; but 'the churches,' as a number of independent witnesses) of God" (the churches which God Himself recognizes), is a valid argument in the case of external rites, especially, negatively, for example, Such rites were not received among them, therefore, ought not to be admitted among us: but in questions of doctrine, or the essentials of worship, the argument is not valid [SCLATER] (I Corinthians 7:17; I Corinthians 14:33).
neither—nor yet. Catholic usage is not an infallible test of truth, but a general test of decency.
Other Jamieson, Fausset, and Brown entries containing 1 Corinthians 11:16:
1 Corinthians 14:33
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