Do women have to wear head coverings in church? What does 1 Corinthians 11:3-16 mean?

Should the glory of a woman be visible in the assembly? The answer is "no" again, and the conclusion is that she covers herself in the assembly.

They must be reminded that the head of every man is Christ. Adam had this place, but through sin has forfeited it. Now Christ, since He is Creator, coming as Man into His own creation, is rightly given the place of "Firstborn of all creation" (Col. 1:15,16). He is the One Man who can be trusted as Head of every man. "And the head of the woman is the man." This has been true from the time God created them; and 1 Tim. 2:14 adds to this the fact that "the woman being deceived was in the transgression." But beside this, "the head of Christ is God." It' we should resent being in subjection to a "head," let us consider well that Christ who is Himself "equal with God," has come down in grace to take the Servant's place, in lowly subjection to the supreme will of God. This being true, is it difficult for a believer to gladly accept the place God gives in subjection to whatever headship God has established? These fundamental principles the apostle lays down as basic to that which follows. Too frequently there are those who quarrel with the following conclusions because they have not properly considered the basics, which are so deeply important and precious.

The man in praying or prophesying with his head covered, dishonors his head, that is, he dishonors Christ, outwardly. His own physical head is typical of Christ, and Christ is to be manifested, not covered. Let the man express this. On the other hand, if a woman prays or prophesies without a head covering, she dishonors her head, that is, she outwardly dishonors the man. How does she do this? By virtually putting the man in the place of Christ! For her head is typical of the man, who should not be manifested, but covered. It is not he himself who should be uncovered, but his head. The man himself should be covered, but his head uncovered. The woman should not only herself be covered, but her head covered also because it is typical of the man.

For if the woman's head is not covered, it is the same as if she were shaven. For it is in the very nature of things that God has given her long hair, to indicate the fact of her subjection to the headship of man; and if she refuses to use a covering to acknowledge this on her own part, then why not also reject God's testimony to her subjection by shaving her head? But of course it is a shame for a woman to be shorn or shaven. Then let her be covered. Surely it is no burdensome bondage for a woman who loves the Lord to simply put on a head covering at times of prayer or prophesying.

In the Christian circle the blessing of the creation order should be enjoyed. If the woman were in subjection to the man, and the man were exercising right authority over the woman, as himself subject to Christ, the One Who, as Man, is perfectly subject to God, there would be order instead of confusion, and dependence upon each another instead of lawlessness.

(Vv. 4-6). The Apostle proceeds to show the bearing of this creation order upon Christian men and women. He refers to the exercise of prayer and prophecy, in which, on the one hand, we speak to God on behalf of ourselves or others, and, on the other hand, we speak to men on behalf of God. In connection with praying or prophesying he speaks of the woman's head being covered as a sign of subjection, and the man's head uncovered as a sign of authority. If the man prays or prophesies with his head covered, he dishonours himself, for he professes to go to God in prayer for others, or to speak to men as from God, and at the same time he abandons the place of authority that God has given him. Under such circumstances can he wonder if neither God nor man will listen to him? As to the woman, if she prays or prophesies with her head uncovered, she professes to express her place of dependence upon God, or to come from God, and at the same time she is abandoning the place of subjection in which God has placed her. In either case they have dishonoured themselves, for every one out of his place is dishonoured before God. The uncovered woman is practically taking the place of a man who has his head shaven. The fact that it is a shame for a woman to have her head shaven should in itself teach her to be covered.

It is important to notice that the saints are not contemplated in this scripture as gathered together in assembly. This is evident, we judge, from v. 5; for if the assembly were in question we should be compelled to conclude that women had been permitted to pray in it and to prophesy, which is contrary to the apostle's express statement in v. 16. On the other hand, it seems as certain that the presence of others is supposed in the case adduced; and hence the apostle leads us back to the headship of Christ over every man - His headship as the last Adam over all that are of His own race and order - and to the headship of the man over the woman. It is because the man is head over the woman, and because she "is the glory of the man," that she ought to have "power" - the sign of her subjection - on her head. What we understand, therefore, by the directions here given to the woman is that whenever and wherever, whether in her own house or in the houses of others, she prays or prophesies (communicates the mind of God, addressing the conscience), her head must be covered. None but members of her own family may perhaps be present; but in such circumstances even these precepts have their application. It should, however, be remarked that v. 13 appears to go even further, for, after dealing with the special place of the woman in relation to the man, the apostle proceeds to the question of comeliness before God. This should be well considered in determining the question. Offering no judgment concerning private prayer, we cannot doubt that whenever a woman prays in the presence of others, or whenever she seeks to help others spiritually, she should be covered according to the teaching of this scripture. There will be no difficulty or even perplexity in arriving at the mind of the Spirit where there is no choice or will on the subject, and where the only desire is to be well-pleasing to the Lord. Light always streams in through the single eye.

Every member of the human body is directed from the head. So the figure is very simple and expressive. It is a matter, in one word, of direction. The woman is to accept direction from the man. The man is to accept direction from Christ. And Christ accepts direction from God, and does so perfectly. For the rest, it is done very imperfectly. The great mass of menfolk do not recognize Christ at all; and at the present time there is a great uprising of womenfolk against the direction and leadership of men, and that — significantly enough — especially in Christendom. Still none of these things alter that which is the divine ideal and order.

Now if any believer, man or woman, has to do with God and His things, whether it be in praying (i.e., addressing oneself to Him), or in prophesying (i.e., speaking forth words from Him), there is to be the observance of these directions as to the uncovering or covering of the head, as a sign that God's order is recognized and obeyed. Verses 14 and 15 further show that it is in keeping with this that the man has short and the woman long hair.

It is a question with some as to whether a Christian wife should cover her head when in prayer with her husband at home. If she audibly engages, I think so; for women must not act in the presence of men (whether few or many, husbands or servants) without the sign of authority on her head. God's order must be maintained, that angels may observe and learn. The woman is the glory of man, and must therefore be covered before God; the man, on the contrary, is the image and glory of God, which must not be covered up. The fact of nature having given her long hair, in contrast with the man, tells the woman that she needs a covering; though the hair itself does not suffice, for God would have her place something on her head, implying her action as acceptance and confession of the place He has assigned to her.

"The woman's head was to be covered. The apostle shows by her hair that God had covered her, and her mind and will are put on the same ground. A woman ought to be covered at family prayers, or as one of Philip's daughters prophesying in her father's house. The principle applies to both praying and prophesying The man is the head of the woman, and she puts a covering on her physical head to show that there is authority over her. The apostle takes the state of the head of the body as a sign of the condition of the man or woman in respect of their moral head. The woman's head-the man — is her head really, and she must cover her own head in sign of her subjection; and so she says in effect, I have no head myself; the man is my head, and I am in subjection. The man could not do that, or there would be no visible head. A woman's gift ought to be confined to women, or to her own family".

Here we have another instance of how the greatest truths are brought into connection with commonplace subjects. Here is a question, whether a woman is to have a covering on or not. The whole ordering of God is brought in to say whether a woman is to wear a cap on her head (v. 3-16). It was the custom there with women inspired by demons to have their hair flowing out wild, and this was not the order for a woman. They were to recognise the authority of man if they prayed or prophesied. Women did prophesy, for Philip had four daughters that did. The woman had her place for praying and prophesying, but not in the assembly. Men are to pray everywhere, lifting up holy hands. If a woman's husband were unconverted, it would not be right for her to pray with him if other men were there.

In nominal Christianity we have to take things as we find them. I have known a converted husband, when he went from home, tell his wife to pray with the household, including unconverted men; but I do not believe it was right. The woman's head was to be covered. The apostle shews by her hair that God had covered her, and her mind and will are put on the same ground. A woman ought to be covered at family prayers, or as one of Philip's daughters prophesying in her father's house. The principle applies to both praying and prophesying. The man is the head of the woman, and she puts a covering on her physical head to shew that there is authority over her. The apostle takes the state of the head of the body as a sign of the condition of the man or woman in respect of their moral head. The woman's head - the man - is her head really, and she must cover her own head in sign of her subjection; and so she says in effect, I have no head myself; the man is my head, and I am in subjection. The man could not do that, or there would be no visible head. A woman's gift ought to be confined to women, or to her own family.

Here we have another instance of how the greatest truths are brought into connection with commonplace subjects. Here is a question, whether a woman is to have a covering on or not. The whole ordering of God is brought in to say whether a woman is to wear a cap on her head (v. 3-16). It was the custom there with women inspired by demons to have their hair flowing out wild, and this was not the order for a woman. They were to recognise the authority of man if they prayed or prophesied. Women did prophesy, for Philip had four daughters that did. The woman had her place for praying and prophesying, but not in the assembly. Men are to pray everywhere, lifting up holy hands. If a woman's husband were unconverted, it would not be right for her to pray with him if other men were there.

In nominal Christianity we have to take things as we find them. I have known a converted husband, when he went from home, tell his wife to pray with the household, including unconverted men; but I do not believe it was right. The woman's head was to be covered. The apostle shews by her hair that God had covered her, and her mind and will are put on the same ground. A woman ought to be covered at family prayers, or as one of Philip's daughters prophesying in her father's house. The principle applies to both praying and prophesying. The man is the head of the woman, and she puts a covering on her physical head to shew that there is authority over her. The apostle takes the state of the head of the body as a sign of the condition of the man or woman in respect of their moral head. The woman's head - the man - is her head really, and she must cover her own head in sign of her subjection; and so she says in effect, I have no head myself; the man is my head, and I am in subjection. The man could not do that, or there would be no visible head. A woman's gift ought to be confined to women, or to her own family.

It is sometimes deduced from 1 Corinthians 11:5 that Christian women prayed in the churches. Otherwise why should praying with their heads uncovered be deprecated? The deduction does not appear to us to be legitimate. Remembering what Paul wrote elsewhere, we take the force of this verse in Corinthians to be somewhat as follows: If Christian woman prays or prophesies in the assembly with her head uncovered she does two things. First, she sets at defiance the order as to the sexes, given in detail by Paul elsewhere. Secondly, she dishonours her head. Only the second of these is mentioned here, for the first has no immediate bearing on the subject, which is the hair: how should Christian men and women wear it?