[Paul has been discussing the disorderly conduct of individual Christians. He now proceeds to discuss more general disorders; i. e., those which took place in the meetings of the congregation, and in which the whole church participated. We may conceive him as answering the question, "Ought men to have their heads covered, or may women have their heads uncovered when they are prophesying in public?"] 2 Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you. [By "traditions" Paul means the precepts, ordinances and doctrines which he had taught them orally. The traditions of God, given through inspired men, are to be accepted without addition or alteration (ch. 15:3; 2 Thess. 2:15; Rev. 22:18), but the traditions of men should be weighed carefully, and summarily rejected if they conflict with the teaching of God (Matt. 15:1-9). Since Paul has already censured the Corinthians for departing from his teaching, and since, in the next breath, he points out further departures on their part from his teaching, it is evident that what he says here is a quotation taken from a part of their letter where they were expressing their loyalty to him. Having thus quoted their words in which they committed themselves to his teaching, he points out what the teaching really was, that they may make good their boast by obeying it.] 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 [108] is God. [Paul settles the humblest difficulties by appealing to the loftiest principles: thus he makes the headship of Christ over man the basis, or principle, on which he decides that the man has headship over the woman, and as we shall see further on, he makes the headship of the man over the woman the principle by which he determines the question as to whether men should worship with uncovered, and women with covered heads; for the uncovered head was the symbol of royalty and dominion, and the covered head of subjection and submission. The order in which he states the several headships is peculiar. We would expect him to begin with God and descend by the regular steps, thus: God, Christ, man, woman. But the order is thus: Christ, man; man, woman; God, Christ. Subtle distinctions are to be made with caution, but it is not improbable that Paul's order in this case is determined by the delicate nature of the subject which he handles. Dominion is fruitful of tyranny, and so it is well, before giving man dominion, to remind him that he also is a servant (Matt. 18:21-35; 5:7). Again, the arrangement makes the headship of the man over the woman parallel to the headship of God over Christ, and suggests that there should be between husband and wife a unity of will and purpose similar to that which exists between the Father and the Son. The unquestioned, immediate and absolute submission and concurrence of the Son leave no room for the exercise of authority on the part of the Father, and the infinite and unsearchable wisdom, love, benevolence and good-will on the part of the Father take from the Son every occasion of unwillingness or even hesitation. All Christian husbands and wives should mutually remember this parallel. Jesus the Incarnate, the Son of man and the Son of God, is subject to the Father, by reason of his humanity and his mediatorial kingdom (ch. 3:23; 15:24-28; John 14:28). As to the subjection of the Logos or the eternal Word to the Father we are not informed--comp. Phil. 2:6.] 4 Every man praying or prophesying [speaking by divine inspiration], having his head covered, dishonoreth his head. 5 But every woman praying or prophesying with her [109] head unveiled dishonoreth her head [Corinth was made up of Greeks, Romans and Jews, and all these three elements of her population were found in the church to which Paul wrote. The Jew and the Roman worshipped with covered, and the Greek with uncovered, head. Naturally a dispute would arise as to which custom was right. Moreover, as the women were beyond all doubt acquainted with the principle that there is neither male nor female in the spiritual realm (Gal. 3:28), they seem to have added to the confusion by taking sides in the controversy, so that some of them asserted the right to worship with uncovered heads after the fashion of the Greeks. Now, in the East in Paul's day, all women went into public assemblies with their heads veiled, and this peplum, or veil, was regarded as a badge of subordination, a sign that the woman was under the power of the man. Thus Chardin, the traveler, says that the women of Persia wear a veil in sign that they are "under subjection," a fact which Paul also asserts in this chapter. Now, the symbolic significance of a woman's head-dress became the determining factor in this dispute. For a man to worship with a covered head was an act of effeminacy, a disgrace to his head, and for a woman to worship with uncovered head was likewise disgraceful, for it would at once be looked upon as a bold assertion of unwarranted independence, a sign that she had laid aside her modesty and removed from her sphere. From this passage it is plain that it was not intended that Christianity should needlessly vary from the national customs of the day. For Christians to introduce needless innovations would be to add to the misconceptions which already subjected them to persecution. One who follows Christ will find himself conspicuously different from the world, without practicing any tricks of singularity]; or it is one and the same thing as if she were shaven. 6 For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn [with shears] or shaven [with a razor], let her be veiled. [Paul does not command that unveiled women be shorn, but he demands it as a logical consistency, as a scornful reductio ad absurdum. For a [110] woman to want only to lay aside her veil was an open repudiation of the authority of her husband, and such a repudiation lowered her to the level of the courtesan, who, according to Elsner, showed her shamelessness by her shorn head, and likewise to the level of the adulteress, whose penalty, according to Wetstein and Meyer, was to have her head shaved. Paul, therefore, demands that those who voluntarily seek a low level, consent to wear all the signs and badges of that level that they may be shamed into rising above it. Having thus deduced a law from human custom, Paul now shows that the same law rests upon divine and creative relationships.] 7 For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God [Man has no created superior (Gen. 1:27; Ps. 8:6), and, in addition to the glory which is his by reason of the nature of his creation, his estate has been further dignified and glorified by the incarnation of the Son of God (Heb. 1:2, 3), so that, because of his fellowship with Christ, he may stand unveiled in the presence of the Father. Therefore, by covering his head while at worship, man symbolically forfeits his right to share in the glory of Christ, and thus dishonors himself. We are no longer slaves, but sons (Gal. 4:7). "We Christians," says Tertullian, "pray with outspread hands, as harmless; with uncovered heads, as unashamed; without a prompter, as from the heart"]: 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 for neither was the man created for the woman; but the woman for the man [Gen. 2:18, 21, 22]: 10 for this cause ought the woman to have a sign of authority on her head, because of the angels. [The argument here runs thus: The rule which I have given you rests upon symbolism--the symbol of the wife's subjection. But this symbolism is correct, for, as man proceeded from God, being fashioned as a minor representative of God, so also woman proceeded from man as a minor representative of man, and her minor state is apparent from the fact that she was created for the man, and not the man for her. Hence, women ought not to do away [111] with the veil while in places of worship, because of the symbolism; and they can not do away with the subordination which it symbolizes, because it rests on the unalterable facts of creation. To abandon this justifiable and well-established symbol of subordination would be a shock to the submissive and obedient spirit of the ministering angels (Isa. 6:2) who, though unseen, are always present with you in your places of worship" (Matt. 18:10-31; Ps. 138:1; 1 Tim. 5:21; ch. 4:9; Eccles. 5:6). Here we find Paul not only vindicating the religious truths of the Old Testament, but authenticating its historical facts as well.] 11 Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord ["In the Lord" means by divine appointment.] 12 For as the woman is of the man, so is the man also by the woman; but all things are of God. [Lest any man should be inflated with pride by the statement in verse 7, fancying that there was some degree of proportion between the exaltation of God over man and of man over woman, Paul adds these words to show that men and women are mutually dependent, and hence nearly equals, but that God, as Creator, is exalted over all. The idea of proportion, therefore, is utterly misleading. To the two reasons already given for the covering of a woman's and the uncovering of a man's head, Paul adds two more.] 13 Judge ye in yourselves [he appealed to their own sense of propriety, as governed by the light of nature]: is it seemly that a woman pray unto God unveiled? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. [Instinct should teach us that the head of a woman is more properly covered than that of a man, for nature grants it a greater abundance of hair. In Paul's time the hair of a man, unless he was under some vow, such as that of the Nazarite, was uniformly cut short. Long hair in a man betokened base and lewd effeminacy, and we find those who wore it ridiculed by Juvenile. Since nature gives a woman more covering than man, her will [112] should accord with nature, and vice versa. Masculine women and effeminate men are alike objectionable. Let each sex keep its place. And in point of attire it is still disgraceful for men and women to appear in public in each other's garments.] 16 But if any man seemeth to be [a mild way of saying, "if any man is"] contentious, we have no such custom, neither the churches of God. [Knowing the argumentative spirit of the Greeks, and being conscious that it was likely that some would even yet want to dispute the matter, despite his three reasons to the contrary, Paul takes it entirely out of the realm of discussion into that of precedent. The settled and established practice of the church had from the beginning followed the course outlined by Paul, which showed that other apostles besides himself had either established it by rule, or endorsed it in practice. In this appeal for uniformity Paul makes it clear that all churches should strive to make their practices uniform, not variant. Paul is here discussing how men and women should be attired when they take a leading part in public worship. He will speak later as to whether or not women should take any such part at all in public worship (ch. 14:34, 35; 1 Tim. 2:12). We to-day as males worship with uncovered heads in consequence of Paul's instruction; but not for his reasons. It is now an expression of reverence, which the Jew then expressed by taking off his sandals. "Holland," says Stanley, "is the only exception. In Dutch congregations, men uncover their heads during the psalmody only." In Western countries a woman's hat has never had any symbolism whatever. We see nothing in Paul's argument which requires us to make it symbolic. The problem in Western assemblies is how best to persuade women to take their hats off, not how to prevail upon them to keep them on. The principle, however, still holds good that the woman is subordinate to the man, and should not make any unseemly, immodest, vaunting display of an independence which she does not possess.] [113]

[TCGR 108-113]