We've got a good topic for this week.. Head Coverings!! This may seem like a pretty long one, but I think if you read it through you will find it very interesting. And really, it's a quick read. Also, I understand this is a rather controversial topic for many people, so as you read this, please be objective but feel free to kindly make comments concerning any differences of oppinion. Head Coverings I. Introduction: The contention surrounding the use of head coverings among the members of the Lord’s church is based exclusively on differing interpretations of a single passage, 1 Corinthians 11:1-16. Other scriptures that may have a bearing on this study will be considered later in the article. 1 Corinthians 11:1-16 reads as follows: “Be ye followers of me, even as I also am of Christ. 2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 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. 11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman; but all things of God. 13 Judge in yourselves: is it comely that a woman pray unto God uncovered? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16 But if any man seem to be contentious, we have no such custom, neither the churches of God.” KJV The purpose of this study is not necessarily to examine the complete meaning of this passage; rather, it is to establish the extent to which the instructions here are applicable to the present day church. The value of this study is regarded by Paul himself when he states in verse 16, “if any man seem to be contentious, we have no such custom, neither the churches of God.” In other words, the instructions here are not spoken vainly; they are final and binding on the members of the church. This passage certainly represents a fine detail in the law of liberty, but we can still conclude this is a doctrine in need of our contemplation. II. Definition of Terms: Understanding the original meanings of the words used in this selection is vital to accurately conceiving the original intent of the passage. A few terms are of particular importance. The definitions here represent the definitions found in Strong’s Exhaustive Concordance and Vine’s Expository Dictionary. Strong’s numbers are also noted. - Covered: (kata), to cover one’s self; veiled; root of katakalupto below [2596]
- Covered: (katakalupto), to cover wholly; hide; having something down the head [2619]
- Covering: (peribolaion), something thrown around oneself; mantle, veil, vesture [4018]
- Uncovered: (akatakalupto), negative of 2619; to be unveiled [177]
- Shorn: (keiro), to shear [2751]
- Shaven: (xurao), to shave or shear the head with a razor [3587]
- Long: (komao), to have long hair [2863]. According to Thayer and Smith Greek Lexicon: to let the hair grow.
- Nature: (phusis), the regular law or order of nature; growth by natural production [5449]
III. Contextual Study of Terms: In addition to the explicit definitions cited above, some of these words can be further defined by their use in other biblical sources. Observing the various uses of these terms is significant in that some terms may have meaning not entirely evident in the text of 1 Corinthians 11 or in the dictionary. This section cites any other scriptures where the use of these terms may be relevant to the study of head coverings. Kata: This word is used in a variety of ways, none of which can be used to further elucidate on the meaning the term. Katakalutpo: This word is used only in the text of 1 Corinthians 11. Peribolaion: This word is used only one other time in Hebrews 1:12; however, its use there does not appear to have any pertinence to a study of head coverings. Akatakalupto: This word is used only in the text of 1 Corinthians 11. Keiro: This term, shorn, is used in two other NT passages listed below: § Acts 8:32: “The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth.” § Acts 18:18: “And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.” These passages are not especially enlightening, but do confirm what can be understood from 1 Corinthians 11. To have hair that is shorn, is an unspecific length longer than a head shaved with a razor, but still not constituting a covering. Because of the usage in Acts 8, it seems reasonable to infer that shorn hair in 1 Corinthians 11 would be roughly consistently with the shorn hair of a sheep having been shorn for its wool – not completely gone, but still very short compared to the natural growth of the coat. Xurao: This word is used in Acts 21:24, but does not offer any further insight. Komao: This word is used in no other NT passages. Phusis: This term is used in several other NT passage. § Romans 1:26: For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature. § Romans 2:14: For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves. § Galatians 2:15: We who are Jews by nature, and not sinners of the Gentiles… Each of these instances confirms the apparent use of the term phusis in 1 Corinthians 11:14. Nature refers to the physical and spiritual laws that are evident by the design of the universe and inherent within the human conscience. These laws of nature are implemented by the providence of God himself. IV. Commentary: Understanding the meanings of the significant terms we can arrive at several conclusions regarding the use of head coverings among the members of the church. Although the entire meaning of this passage is beyond the scope of this study, the applications to be drawn from these instructions are still evident. These conclusions are based on the context of the text and the Greek definitions of the significant terms. The scriptures provided here and elucidated on are those verses seeming to have an immediate impact on the modern use of head coverings. v Verse 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.” Paul prefaces the next several verses by establishing the principles that are the basis of the following instructions. The kingdom of God has been deliberately designed with a clearly defined hierarchy: God, Christ, man, and woman. v Verse 4: “Every man praying or prophesying, having his head covered, dishonoureth his head.” By nature of this hierarchical system, there are things that illustrate the distinction between these ranks. Regarding these distinctions, Paul is concerned with the physical image of men and women, specifically, the appearance of their heads. Because prayer and prophecy are the activities mentioned, it appears that Paul’s instructions must be immediately concerned with the image of men and women in the assembly and/or another setting where spiritual matters are the focus of a gathering (i.e.- private study, etc…). This conclusion can be made because prayer and prophesy are the central aspects of any spiritually oriented assembly – addressing God (prayer) and addressing others concerning God (prophecy). [See notes on verses 5 and 6 on the nature of this setting.] The shameful act of a man having his head covered during these activities must refer directly to the local culture in Corinth. To be covered literally means having a veil, cloth or other vesture adorning the head and hanging down the head. In the Corinthian culture, this was a tradition strictly practiced by the women of the city as a token of submission. For a man to cover himself in this fashion was shameful in that he was assuming a feminine image, crossing over the lines of distinction between men and women. According to this verse, this was a dishonor to the man’s head, Christ. Other passages support the principle that God’s people should acknowledge culturally sensitive issues concerning our appearance [See Deuteronomy 14:1-2; Leviticus 19:26-28; Leviticus 21:5]. Although the use of head coverings is a tradition absent from western Christian cultures, the rule that men and women should adorn themselves according to the gender specific traditions of a given culture is still very applicable. Men should appear as men and women should appear as women. As is discussed in the comments on verses 15 and 16, the covering referred to here and in the following scriptures should not be equated with a person’s hair, but regards a literal veil or vesture covering the head. This is the only reasonable conclusion consistent with the ancient Greco-Roman culture. v Verse 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.” This again refers directly to the local cultural norms of the Corinthians and most of the Roman Empire at the time Paul’s writing. Just as a veiled man would appear effeminate in Corinthian culture, an unveiled woman would appear to be rejecting her position in the hierarchical system, dishonoring her head, her husband. Coverings were worn by the Corinthian women as an emblem of submission, acknowledging their husbands as the spiritual and familial leader. In the context of this culture, it would have been perceived as nothing short of rebellious. The act of praying or prophesying without a veil to cover the head is equated with shaving the hairs off the head. These actions are not one in the same, but have similar consequences. For a woman to appear unveiled or with a shaved head was to denounce her submission to her husband and appear as pagan priestesses of the time. Historically, it also appears that shaving the hair from a woman’s head was a punishment for adultery and prostitution [from the ancient historian Tacitus, Adam Clarke], and was even considered shameful in mourning [according to Euripides, Adam Clarke]. This reference to woman praying and prophesying does not inherently indicate that Christian woman of the first century participated in the assembly. First Corinthians 14:34-35 should be sufficient to assure us that such speaking is disallowed. The setting in which these instructions are applicable is any essential any circumstance where spiritual matters are the immediate concern, not just the service. Second Kings 22:12-15 is one example of a woman exercising the gift of prophesy without doing so in any public fashion. The language of 1 Corinthians 11:17-18 also indicates that the first sixteen verses of the chapter were not pertaining to the assembly: “Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.” It is not until verse 17 that Paul begins addressing when they come together. This is evident when Paul says first of all, meaning that the following orders about the Lord’s Table are the first time he is directly concerned with the assembly. In short, Paul’s commands regarding head coverings apply to the assembly but are not specific to the assembly. v Verse 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.” This verse further explains the point made in verse 5. Replacing the key words with the previously mentioned Greek definitions, the verse can be more clearly understood: “For if the woman [appears without her head veiled], let her also [cut off her hair]: but if it is shameful for her to [have shortly cut hair] or [hair shaved with a razor], she should [wear a veil on her head].” An observation of the cultural context again enlightens us concerning the reason for Paul’s strict instructions. For a woman to participate in a religious gathering with an unveiled head or with a shaved head was a practice only associated with immoral, rebellious, pagan women. Naturally, this was image unfitting for a woman professing godliness. Unlike veils, however, it appears that the way the hair is worn does have significance not limited to cultural standards [see notes on verses 14 and 15]. v Verses 7-9: “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. For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man.” Paul affirms the rationale for these instructions by explaining the relationship between the roles of the kingdom’s hierarchy. Man is the image and glory of God in that he has been delegated the spiritual and familial leadership of God’s earthly kingdom. In this way, men should reflect the image of God through sound spiritual leadership and service to God. Similarly, the woman should acknowledge her place in the kingdom by exercising submission. The woman was created for the man just as man was created for God. Because of this relationship, men and women should adorn themselves appropriately. Whatever the cultural norms may be, men should not appear to denounce their position of leadership and women should not rebel against her role in submission to the man. v Verse 10: “For this cause ought the woman to have power on her head because of the angels.” The meaning of this verse is uncertain. However, it does seem that this verse has no immediate bearing on the practical aspects of the passage and does not change how the instructions in this section should be fulfilled. v Verses 11-12: “Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman; but all things of God.” Although the use of head coverings is the topic being addresses in the surrounding verses, Paul pauses here to establish the greater principles of the Christian faith affected by the fulfillment of these instructions. Even with the hierarchical system in place, Paul reminds us to keep the nature of these relationships in perspective. Man cannot exist without the woman, nor can the woman exist without the man and neither can exist without God. The genders are mutual dependant and neither should dismiss the value of the other. Both physical and spiritually, the effective fulfillment of these gender specific roles depend on the contributions of both ranks. v Verse 13: “Judge in yourselves: is it comely that a woman pray unto God uncovered?” This verse is further evidence that Paul’s instructions must be related to the culture of the Corinthians. The church is told to use its own ability to reasoning and see whether it is fitting for a Christian woman to pray uncovered. It seems clear that the shame associated with this action is not only written in the law of liberty, but was evident by observation. For a woman to appear unveiled was a blatant rejection of her husbands leadership and classed her with the pagans and prostitutes. v Verses 14-15: “Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.” Similar to verse 13, these verses are intended to further justify the previous instructions concerning head coverings by appealing to the church’s own capacity to decipher between right and wrong. Nature here refers to the laws of God written on the human heart, laws manifest within our consciences [see Romans 2:14]. For this reason, these verses have applications unique from the rest of the passage in that these principles must be universal, transcending culturally sensitive teachings. Remembering that in the previous several scriptures Paul has been concerned with literal veils, we should be sure not to interpret these verses such that they negate the formerly established directions. Like a veil, the long hair of a woman functions as a covering, demonstrating her submission to her head, her husband. However, the way in which long hair serves as a covering does not nullify the need for the Corinthian women to wear literal veils. Paul is not teaching that long hair can be worn instead of a covering; rather, the fact that long hair is consistent with natural law is further proof that the use of veils is a reasonable command, already evident in the laws of nature. Likewise, nature itself teaches that it is shameful for men to have long hair. This also demonstrates a principle already apparent by the laws of God written in our hearts: men should not have a covering on their heads, whether in the form of a veil or long hair. This interpretation is the only understanding consistent with the culture at Corinth. If these verses are intended condone substituting true veils with long hair, Paul would be allowing a practice that was regarded as shameful in the ancient world. Long hair is not given to women instead of a covering, but is a natural covering paralleling the need for veils in Corinth. V. Conclusions: Although the entirety of 1 Corinthians 11:1-16 is not binding the modern church, many points, both broad and specific, should be exercised by all Christians in any culture, in any age. Likewise, the principles used as the basis of Paul’s instructions, such as the hierarchical system in the kingdom of God, have not changed and are established for eternity. Listed below are the instructions given in this passage that continue to be binding today, followed by any necessary justification and clarification. - Women should have long hair. According to verse 15, long hair is hair long enough to serve as a covering for the woman, being distinct from hair that is cut very short or shaved off entirely [v. 6]. In order to satisfy the definition of a covering, a woman’s hair should be long enough to wholly hide the head and hang down the head. The woman should let the hair grow. Different from some teaching, this does not mean a woman’s hair should remain uncut and untrimmed; rather, her hair should be maintained such that it more similarly represents the nature growth of the hair. One piece of ancient Greek literature describes how this is performed: “see how she cuts off only the very points of her hair, that she may preserve her beauty, and is just the same woman as before.” For practical purposes, woman should simple maintain a length of hair that can easily be described as long hair. This done as a symbol of woman’s submission to her husband.
- Men should not have long hair. Men should not have hair that may be classified as the above description of long hair. His hair should be clearly masculine, not approaching a length that may appear as a covering for the head. This is done in recognizing that the man is the image of God, and is the familial and spiritual leader on earth. It is important to note that hair that is too short for a woman may not necessarily be short enough for a man. Neither gender should appear to push the limits of decency.
- Christians should not act or adorn themselves such that they appear as pagans, prostitutes, or any other variety of ungodly characters. This is a point well established throughout the Word of God. The Lord has always required his people to maintain an identity such that we will not be confused with the unrighteous of the world. As with point five, this will require careful observation of the culture in which we live, being sure to stray away from practices or appearances that are distinctively associated with any form of immorality or unrighteousness.
- Christians should act and adorn themselves such that they do not dishonor their head in the kingdom’s hierarchical order. It appears that any transgression of the other four points made here (women should have long hair, etc…), would be dishonoring one’s head. For the Christians at Corinth, this specifically required careful attention to the use of veils. Congruent statements are made in Ephesians 5:21-33 and 1 Peter 3:1-7.
- Men and women should maintain the gender specific customs of each culture so far as they do not intrude on other aspects of God’s law. Contrary to many contemporary teachings, God has designed the genders with distinct roles and responsibilities within the church and within the family. Whether in action or adornment, God has always forbidden his people from crossing the lines of distinction between the genders. Many of these distinctions are evident by express instruction from God, while other distinctions may vary with the need to be culturally sensitive. However, the need for cultural sensitivity does not absolve us of following other specific commands. For example, a Christian woman living in a culture where all other women wear short hair does not relieve her of the instruction to have long hair.
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