What does it mean that woman is the glory of man (1 Corinthians 11:7)?

Verse 7 indicates that the important matter is that God's glory should be manifested, not the glory of the man. Man is said here to be "God's image and glory," that is, that he represents God who is in fact revealed in the Person of Christ. "But the woman is the glory of the man;" and this glory is not that to be displayed: indeed it is her very glory to be in lowly subjection that seeks no public place.

There is a still further opening of the ground as to man and woman in the verses which follow. "For man indeed ought not to have his head covered, being God's image and glory; but the woman is man's glory. For man is not of woman, but woman of man. For also man was not created on account of woman, but woman on account of man. On this account ought the woman to have authority on the head on account of the angels. However, neither [is] woman without man, nor man without woman, in [the] Lord; for as the woman [is] of the man, so also [is] the man by the woman; but all things of God." (Vers. 7-12.)

Thus the apostle points out man's standing directly as God's image and glory: woman is man's glory, having no such place of public representation for God. Whatever she has relatively is essentially mediate and derivative. Creation is the proof, not of course the ordinary course of things since. It is impossible, therefore, to form a right estimate without looking to the beginning. If verse 7 then refers to the origination of man and woman respectively, verse 8 sets forth the making of the woman for, and subsequently to, the man, as grounds of woman's subordination to man. It is easy to see that, where creation is denied, or even ignored, men naturally reason and labour for their equality. But there is another consideration, which only faith could admit — the testimony to divine order which should be given by man and woman to those spiritual beings whom scripture declares to have the most intimate connection with the heirs of salvation. (Compare 1 Cor. 4:9; Eph. 3) "For this reason ought the woman to have power on the head on account of the angels" — a sentiment entirely mistaken by the mass of commentators, who have gone off, some into degrading thoughts about bad angels, others into lowering the word to the sense of the righteous themselves, the christian prophets, the presidents of the assemblies, the nuntii desponsationum or persons deputed to effect betrothals, or mere spies sent there by the unfaithful.

So also the expression, "authority on the head," has given rise to endless discussion. To have authority on the head unquestionably means to wear the sign of it in a covering or veil. On the other hand, in verses 11, 12, the apostle is careful to insist on the mutuality of man and woman, denying their independence of one another, affirming God the source of them respectively, and of all things.

"For a man ought not to cover his head, since he is the image and glory of God" (v. 7). As such he represents God, and God is to be, not covered, but prominent. "But woman is the glory of man," and the glory of man is not to be prominent. For in creation the man was not from the woman, as has been true subsequently, but the woman from the man, as Eve was taken from Adam's side. She was created for the man, as God said, it was not good for man to be alone. This was God's order in creation, and therefore the woman should have the sign of authority on her head, that is, that she is under authority to her head, the man. It is added here, "because of the angels." Angels are vitally interested in the order God has prescribed in His creation, and they care as to whether both man and woman are obedient.

“For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God” (v. 7). As such he represents God and God is to be, not covered, but prominent. “But the woman is the glory of the man” and the glory of man is not to be prominent. For in creation the man was not from the woman, as has been true subsequently, but the woman from the man, as Eve was taken from Adam's side. She was created for the man, for God had said it was not good for man to be alone. This was God's order in creation and therefore the woman should have the sign of authority on her head, that is, that she is under authority to her head, the man. It is added here, “because of the angels.” Angels are vitally interested in the order God has prescribed in His creation and they care as to whether both man and woman are obedient.

(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.

(V. 7). The Apostle then gives us the reason for the creation order. Man was set in the creation to exercise dominion as the representative of God on the earth, and, as such, it was his responsibility to maintain authority. In carrying out his responsibility he would glorify God. The woman, in keeping her place of subjection, would be for the glory of the man.

(Vv. 8-10). The Apostle reminds us that the woman was of the man and for the man. For this cause the woman should wear on her head that which is the sign that there is authority over her, so that there should be a testimony rendered, not only before men, but before the angels who are the interested spectators of God's order in creation, as well as the wisdom of His ways in the church. (See 1 Cor. 4:9; Ephesians 3:10.)

God is the head of Christ, Christ is man's head and man is woman's head. Since man is the image and glory of God and Christ is His head, it would be a dishonor and a shame to Christ, his head, if man would have his own head covered when praying and prophesying peaking publicly). Christ's glory is to be seen and covered.

But the woman was created for man and of man and she is the glory of man, therefore her head must be covered when she prays or prophesies, for man's glory must not be seen, especially in the gathered Assembly. Christ's glory and not man's is to be displayed there.

Furthermore, verse 10 says that the woman ought to have authority on her head because of the angels. That is, she should have a covering on her head as a sign of the authority of man to whom she is subject. When a woman wears a covering on her head in the presence of the Lord, it is an acknowledgment that the man is her God-given head. A woman that comes into the presence of the Lord without a head covering shows thereby that she wants to be like the man and that she does not want to take the subject place. She dishonors her head, though she may not be conscious of it. It may be done in ignorance, but this is what it means.

Then "the head of the woman is the man," of course that is elaborated in the chapter. For it is important to remember that in the Christian assembly God has a certain order that is suitable to Himself, and this is part of the order, that the head of the woman is the man. When assembled as a Christian assembly, we know that the men remove their hats, and the women remain covered. Why? It is because of what is said here, — the head of the woman is the man. Man was made in the image of God, in His likeness, and the office of man in God's creation is that he stands in the image and glory of God, lie is the head of the lower order of the creation; hence it would not do to cover up the glory of God. The man remains uncovered, but the woman was given to the man to be his help-meet. The woman is the glory of the man. So that, when coming into the presence of God, the glory of man is covered. That is the reason; may God give us to see the force of it; that in God's presence the glory of man is covered, but the glory of God is uncovered.

The 1 Cor. 11:3 opens the subject in three directions: — (1) The head of every man is Christ. That everybody is under the Headship of Christ is true, but the apostle is addressing the Christian assembly, the immediate application is clearly thereto. (2) "The head of the woman is the man." (3) "The head of Christ is God." The Lord Jesus Christ, the Eternal Son ever seen in His own unique relation in the Godhead, has become Man, and He looks up in dependence and subjection to God. Even though exalted it is for the carrying out of the purpose of God. By and bye when He takes the Kingdom it is to bring everything into subjection to the will of God. In the end when the Kingdom has run its course, as far as that form of it is concerned, and the Lord Jesus has brought Israel through every peril, He will deliver up the Kingdom to God and His Father, that God may be all in all. He takes His place as subject. He has taken that place as Man that in Manhood He might carry out all the purpose of God! Then "the head of the woman is the man," is elaborated in the chapter. In the Christian assembly God has a certain order suitable to Himself, and this is part of the order. When assembled as a christian assembly men remove their hats, and women remain covered because the head of the woman is the man! Man was made in the image of God, in His likeness, and his office in creation is that he stands in the image and glory of God, he is the head of the lower order of the creation; hence it would not do to cover up the glory of God! The woman was given to the man to be his help-meet. The woman is the glory of the man! So that, when coming into the presence of God, the glory of man is covered.

Whereas, in the first part of verse 7 the background is Genesis chapter 1, in the latter part to v. 9 it is Gen 2. There the woman is created to help the man. She is fitted for him in this way because of her likeness to him as formed from him, and not the other way round. Thus is she 'the glory of the man.' With covered head in the exercise of ministry in her particular sphere she would not be displaying the glory of the man inasmuch as there is only one glorious Man - Christ - to be displayed. To pray or prophesy with her head uncovered would be to dishonour her head by, not only taking his place, but also in displaying the wrong man. Therefore, the woman covers her head as a sign to express that she is under authority* and submits to God's order for mankind. Angels, for whom there is no redemption when fallen, would observe the order of God in creation as entrusted to man (cf. Heb. 2:5).

The apostle is not speaking of wearing the sign of subjection at all times, but I believe it would be very comely. "For this cause ought the woman to have power on her head because of the angels," v. 10. She is therein a spectacle with all present to the angels, and angels ought not to see disorder among Christians. The whole subject is modesty, and order, and comeliness, and things in their right place. Therefore the woman ought to have power on her head on account of the angels, that is, the sign of subjection to her husband. Angels should learn something in the church.

As to the "image of God," in verse 7, "image" is something that represents another, and so a man represents God, though certainly he has failed to fill it up. The image of Jupiter was not necessarily like Jupiter, but it was made to represent him. So man keeps the place, though he has fallen in it - the same place in which God put him. He was made sinless, but beside that he stood as the centre of an immense system: no angel was that, no angel was the one single centre of a system all around him. Adam was. And indeed to be that is just what men are driving at in one form or other in the world, and in the church, and in Christendom. If Adam had remained, all his family would have been looking up to him. Here man is spoken of as "the image and glory of God" and in James "made after the similitude of God." But he is not in likeness now.