Episode 198 - "Honor the Lord in our worship!" - 1 Corinthians 11:4-16

4 Every man who prays or prophesies with his head covered dishonors his head, 5 but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. 6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. 7 For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. 8 For man was not made from woman, but woman from man. 9 Neither was man created for woman, but woman for man. 10 That is why a wife ought to have a symbol of authority on her head, because of the angels. 11 Nevertheless, in the Lord woman is not independent of man nor man of woman; 12 for as woman was made from man, so man is now born of woman. And all things are from God. 13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? 14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16 If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

So far in this section (verses 2-3), we’ve observed that Paul has made a play on the word “head” to describe relationships between husbands, wives, and Christ. I understand these two verses not to argue some kind of superiority/greater or lesser value of one over another but rather to suggest that there are distinctions in roles that seem evident within the divine Trinity. Therefore, God our Creator can ordain similar relationships within his Creation.

Certainly, God is greater than humanity since he is our Creator. But as I argued in the last episode, Paul’s statement that God is the head of Christ does not diminish the full deity of Christ. The Scriptures consistently show that Christ always submits to his Father’s will and looks to the Father as his authority even though the same Scriptures and the Church have affirmed him as full deity, equal with the Father and the Holy Spirit.

This wordplay continues in verse 4, which speaks of a man praying or prophesying (in public worship). The English translation here says that if his actual head is “covered,” he dishonors his spiritual head (Christ). It would be easy for us to assume that “covered” means having a hat or shawl on his head. However, many commentators point out that the expression in the Greek language literally means “having down (or against) from head.” Therefore, the interpretation could mean that the “head-dishonoring” act is a man having long hair while praying or prophesying. I am inclined to accept this as the better interpretation since, in verse 14, Paul asserts, “if a man wears long hair it is a disgrace for him.”

If this is the case, the obvious question is, “Why?” Historians have noted that it was actually common in Roman culture for men to wear head coverings while praying or prophesying. But wearing long hair in that culture could be viewed as highly effeminate and have sexual connotations. Let’s hold that thought and move on to the next verse.

Paul’s instruction to women/wives was to cover their heads. In this case, since women were expected to have long hair, they should cover their heads. Why? Again, the cultural norms established the expectations of how men and women wore hairstyles and their dress. A head covering on a woman was a sign that protected her integrity and sent a “hands off” message to men who might think a woman with her hair down and uncovered was “advertising.”

Paul establishes in this section that the Corinthian believers should not use their Christian liberty to be counter-cultural in their worship. Just like his previous instruction concerning food, this is further instruction on how Christians are to be discerning, respectful, and orderly in their worship so as not to create confusion and conflict with others.

Paul’s explanatory statements in verses 7-9 are an appeal to the order of creation in Genesis 2:18-23. Paul is simply using the order of the events to offer a theological foundation of the order within the relationships in verses 2-3.

If this text didn’t have enough interpretive challenges already, Paul says in verse 10, “That is why a wife ought to have a symbol of authority on her head, because of the angels.” What do angels have to do with this? One explanation is that the Greek word for angel simply means “messenger.” It’s possible that Paul is not speaking of these supernatural beings who often bring messages from God to people but simply people who are messengers between the churches and the apostles. In other words, Paul’s intent in instructing wives to cover their heads is so that people who would bring a report to the apostles and other churches would see this and report, “This is what the Corinthians are practicing in their worship. So . . . if Paul is specifically referring to the supernatural beings we call angels, I don’t have a clue as to what this means. I would have to work on this some more to see if there is a reasonable explanation for why this might be important for them.

Verses 11-12 speak of the “interdependence” of men and women. This seems to me that Paul understands men and women to be ontologically equal while having clear differences between the genders.

Paul’s primary point in this whole section is that public worship in the church should respect and reflect gender distinctions created by God and that even though there is equality and liberty, wives should act in such a way that honors their husbands, and husbands should act in a way that honors Christ.

In my opinion, there is a sense in which the advice given here is culturally bound. I don’t think we ought to be measuring the length of men’s hair in church and mandating haircuts or forcing wives to wear head coverings. Our culture would not understand or value these practices, and people would not assume that a woman with long hair uncovered was promiscuous. However, the principles within this teaching should cause us to stop and consider if our dress and appearance were such that would honor others and the Lord. We could ask ourselves, “Am I seeking to call attention to myself or to honor the Lord?”

We live in a culture in which gender dysphoria appears to be increasing and perhaps even more widely accepted. I do not think this Scripture should be used to “attack” people struggling with gender identity. They need mercy and love as much as anyone. Yet neither do we help them by compromising or ignoring what the Scriptures teach. If we look to Jesus in our times of confusion or limited understanding and respond like Peter, “Where do we have to turn, Lord? You alone have the words of eternal life” (John 6:68-69), then we are demonstrating that each of us needs God’s instruction, mercy, and love each day of our lives.

I’m sure a lot more could be said about this section and interpretations other than what I’ve argued. However, I think any different spin on some of the things Paul says comes down to how we conduct ourselves in public worship is important. We must be wise in exercising our liberty in Christ, seeking to edify others and honor the Lord.