3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonoureth his head. 5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8 For the man is not of the woman; but the woman of the man. 9 Neither was the man created for the woman; but the woman for the man. 10 For this cause ought the woman to have power on her head because of the angels. (1 Corinthians 11:3-10 KJV)
Head Coverings
Early, Paul begins by commending them for remembering him and keeping the ordinances as he had delivered them (1 Corinthians 11:2). Then he reproves an indecency in the Corinthian church, especially among the women. He next lays the foundation for his correction by affirming the divine order of headship: “The head of every man is Christ, the head of the woman is man, and the head of Christ is God” (1 Corinthians 11:3). Christ, in His mediatorial role, is the head of humanity, and God is His head. In like manner, man is the head of woman—not with absolute dominion, but with a God-ordained authority.
Therefore, the woman should not act as though she were equal in role or authority. Some women in Corinth, who prayed or prophesied under inspiration, appeared in public without proper decorum (1 Corinthians 11:5). While the apostle elsewhere commands that women keep silence in the churches (1 Corinthians 14:34; 1 Timothy 2:12), here he reproves not the act of praying or prophesying itself, but the improper manner in which it was done. The morality of an action includes the way it is performed; good deeds must be done properly.
He censures the practice of women praying or prophesying uncovered, and of men doing so covered (1 Corinthians 11:4-5). In the East, veiling symbolized modesty and subjection, while being uncovered was a sign of authority. Thus, a man covering his head dishonored Christ, his head, by acting beneath his God-given position, while a woman uncovering hers dishonored man, her head, by acting as if she were his equal. For a woman to appear unveiled was as improper as if she had her hair shorn, which in that culture was disgraceful. The sexes should not attempt to exchange roles. God’s order is wise, and attempts to alter it bring confusion.
Another reason for this command is that “man is the image and glory of God, but woman is the glory of man” (1 Corinthians 11:7). Man was created first and given headship over the lower creation; woman was made from man and reflects his glory. “Man was not made from woman, but woman from man” (1 Corinthians 11:8). She was created for the man—to be his helper and companion (Genesis 2:18)—and should, therefore, act in ways that respect this order.
The woman ought also to have “a sign of authority on her head, because of the angels” (1 Corinthians 11:10). This refers to a veil, the token of her submission to her husband. Rebekah veiled herself when she met Isaac as a sign of modesty and subjection (Genesis 24:65). Paul may refer to evil angels, who were present at worship and would tempt women to pride, or to holy angels, who attend Christian assemblies and should not witness any indecency (1 Timothy 2:14). In either case, the presence of angels should remind believers to behave with reverence in public worship.