(Chap. 11:2-16)
Paul moves on to another disorder among the saints at Corinth—the misunderstanding of headship and its sign. The first part of chapter 11 gives very clear instructions for sisters to have their heads covered when divine subjects are in discussion. Apparently it was not in practise at Corinth, and the Apostle sought to correct this.
From the 17th verse of this chapter to the end of the epistle, he addresses the disorders that existed when the saints were together “in assembly”—when they met together for worship and ministry. This is indicated by the phrase, “When ye come together.” It is stated seven times in the closing chapters of the epistle (chap. 11:17, 18, 20, 33, 34; 14:23, 26). Since assembly meetings do not come into view until verse 17, the subject of head coverings (vss. 2-16) cannot be confined to assembly meetings. Its sphere of application is broader than when the assembly meets together, and applies to whenever the Word of God is open and read, and whenever prayer is being offered, whether in public meetings or in private.
The Principles Involved in the Use of Head Coverings
The Apostle launches immediately into explaining the meaning of headship and its sign. He shows that the acts of uncovering the heads of brothers and covering the heads of sisters are a demonstration of the principles involved in the confession of Christianity. In Christianity, a man’s “head” (a brother) represents Christ, and a woman’s “head” represents man. He says, “I wish you to know that the Christ is the head of every man, but woman’s head is the man, and the Christ’s head God” (vs. 3). Since this is so, the brothers are to uncover their heads when divine subjects are in discussion. By doing this, they acknowledge that all glory belongs to Christ. It is a deliberate act on the part of the brothers and should be undertaken with that in view, for he says, “A man indeed ought not to cover his head, forasmuch as he is the image and glory of God” (vs. 7).
On the other hand, a woman in Christianity represents the glory of man. It says, “Woman is man’s glory. For man is not of woman, but woman of man. For also man was not created for the sake of the woman, but woman for the sake of the man. Therefore ought the woman to have authority [a symbol of authority] on her head on account of the angels” (vss. 7-10). The woman’s hair is a sign of the natural glory of the first man. It is her permanent veil of glory and beauty (vs. 15). The woman’s hair, therefore, should be covered when divine things are in discussion because of what it represents. When sisters wear a head covering, they are telling out the fact that we do not recognize the first man as having any place in Christianity. It is a confession that man and his glory has no place in divine things.
It says in verse 5, “Every woman that prayeth or prophesieth ... ” These two things cover the whole of a person’s activity in the spiritual realm. Praying is the sphere of priesthood, and prophesying is the sphere of ministry. Praying is towards God and prophesying is towards our fellow men. The woman’s hair, therefore, should be covered when either of these spheres is in exercise. It could be whether she is praying, or when she is in the presence of another praying, adding her ‘Amen;’ or it could be when the Word of God is being ministered.
The Apostle adds, “ ... because of the angels” (vs. 10). God has established a certain order in His creation. Christian men and women are not to neglect this order, but to remember that they are a divinely appointed spectacle. The angels, as well as men, are learning the manifold wisdom of God in His ways among Christians on earth (1 Cor. 4:9; Eph. 3:10).
Disputes Regarding Head Coverings
History tells us that this subject has not been an issue in the Church until approximately the last 60 years. Today it is a subject that is much disputed. One argument is that these instructions from the Apostle Paul were only for the Corinthians of that day, and hence, has no application for our day. The need for wearing of a head covering is explained away as being an ancient cultural custom that doesn't have any application to women today. What Christian could entertain the idea that part of their New Testament Bible has nothing to say to them, but someone who was deliberately trying to get around a certain passage? We would remind the reader that things that Paul taught regarding head coverings are not something that was exclusively for the Corinthians of that day, but are for “all ... in every place” (1 Cor. 1:2).
Making head coverings a cultural thing of that day is a fabrication. Paul makes no comment to that end. To teach such is to infer something that is not in Scripture. He has explained the reason for wearing them—it is a confession that the first man has no place in Christianity. If this passage were something only for the early days of the Church and not for today, then we are really saying that the truth of Christ’s headship is not needed today! Without realizing it, those who hold such arguments are suggesting that the first man should be given a place in the assembly today. Such was just the problem in the assembly at Corinth, and such is our problem today.
Moreover, if head coverings were only for that day, why is it that the Church at large has observed these instructions from its inception until about 60 years ago? That is over 1900 years! Has the Church been wrong in doing it all those years and has only lately come to the knowledge of the truth? We would rather think that it is what Paul told Timothy when he said, “The time will come when they will not endure sound doctrine ... and they shall turn away their ears from the truth” (2 Tim. 4:3-4). Such is the character of the last days.
Two Coverings for the Head
Another argument is that a woman does not need to wear an artificial head covering because her hair has been given to her for that purpose. This is taken from verse 15 which says, “If a woman have long hair, it is a glory to her: for her hair is given her for a covering.” This is a common misunderstanding. The idea comes from not seeing that there are two coverings mentioned in this passage. The Apostle purposely used two different words to distinguish them. Unfortunately, in most English Bibles, the translators have not indicated it; and therefore, the reader might honestly conclude that the woman's hair is a sufficient covering.
The word in the original language for “covering” in verses 4-6 is “katakalupo” which indicates an artificial covering for the hair, such as a hat or a scarf, etc. The word in verse 15 is “peribolaiou” which indicates one’s natural hair flung around the head. Modern language might call it a hairdo or something equal to that. Hence, a woman's hair is a veil (or covering) of glory and beauty that nature has given to her. It speaks of the natural glory of the first man. (The article “the” should not be in the text in verse 7b. It is not “the man,” but simply “man.”) Therefore, her head is to be covered with an artificial covering. By doing this, we thus confess that we do not recognize that the first man has any place in Christianity.
If hair is the covering referred to in verses 4-7, then men have a covering on their heads, for they have hair too. And if that were the case, then how would they ever be able to pray and prophesy in obedience to God's Word, for the brothers are not to minister with their heads covered? (vs. 4) The only other option if one wishes to minister the Word is to be shaved (vss. 5-6). Surely those who have these objections don't mean that all brothers who pray and minister the Word publicly should have their heads shaved? And if they believe that, why don't they practise it?
The Spirit of God seems to have anticipated this time in which we live when there would be those who would dispute these things. So the Apostle says, “If any man seem to be contentious, we have no such custom, neither the churches of God” (vs. 16). The “we” in this verse is the apostles who were given to lay the foundation of Christianity through their ministry. He says that if there are those who want to argue about these things, let them know that “we” have “no such custom” that women should appear with their heads uncovered when divine subjects are in discussion. They did not deliver any such custom to the Church—not in Corinth, or in any of “the churches of God.”
Should Head Coverings Be Worn at Hymn Sings?
Some have asked whether sisters should wear head coverings at hymn sings. Verse 5 says that sisters should be covered when they pray or prophesy. This, as mentioned, refers to the two spheres in which she functions before God—priesthood and ministry. Colossians 3:16 indicates that spiritual singing has both dimensions. It says, “Teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” In the light of this verse we would say that the sisters should be covered.
“Hymns” are compositions addressed to divine Persons. Some are prayers and others express worship. These fall in the category of priesthood. The verse quoted says that are sung “to the Lord.” “Psalms” and “spiritual songs,” on the other hand, are compositions that ought to instruct us in the truth. There is (or at least should be) a “teaching and admonishing” dimension to them, which is the sphere of ministry. Therefore, at hymn sings sisters should have their heads covered, and accordingly, the brothers should be uncovered, because they are participating in a priestly and ministerial function.