Below are some preliminary questions to assist in the study of this passage. For a comprehensive study of the passage, download the Study Guide (PDF download).
1. According the apostle Paul, how should men and women conduct themselves when offering prayer or prophesying in the public worship service? See 1 Corinthians 11:4-7 (printed below)
Every man who prays or prophesies with his head covered is dishonoring his head. (5) But every woman who prays or prophesies with her head uncovered is dishonoring her head—for it is just as though her head were shaved. (6) If a woman does not cover her head, let her also have her hair sheared. But if it is disgraceful for a woman to have her hair sheared or shaved off, let her cover her head. (7) A man ought not to have his head covered, because he is the image and glory of God; but the woman is the glory of man (1 Corinthians 11:4-7)
In verses 4-7 Paul explains the distinct conduct that is to characterize the man and the woman in the church. While conducting public prayer or engaged in the act of prophesying, the man ought not to have his head covered—his uncovered head visibly demonstrating his God-given role of headship (the covering of the head being a display of subordination). Conversely, when she is engaged in such acts, the woman is to have her head covered, thereby visibly demonstrating her God-given role of subordination.
2. What reason does Paul give for this distinction between the man and the woman, and how does he support the reason he gives? See 1 Corinthians 11:7b-9 (printed below)
A man ought not to have his head covered, because he is the image and glory of God; but the woman is the glory of man—(8) for man did not come from woman, but woman was taken out of man. (9) Furthermore, man was not created for the woman; on the contrary, woman was created for the man. (1 Corinthians 11:7-9)
In verse 7b the apostle presents the reason for this distinction: “the man is the image and glory of God; but the woman is the glory of man.” In explanation and support of this statement the apostle Paul refers the Corinthians to Genesis 2. “Man did not come from woman, but woman was taken out of man;” originally, the man was not derived from the woman, but the woman was derived from the man (note Genesis 2:21-23). “Furthermore, man was not created for the woman; on the contrary, woman was created for the man;” the man was not created for the sake of the woman, but the woman was created for the sake of the man (note Genesis 2:18). According to the teaching of Genesis 2, the man was the first being created in the image of God (note Genesis 2:7); to the man was given the initial assignment to exercise dominion over the creation (note Genesis 2:15,20); the woman was created to be man’s unique helper and companion (note Genesis 2:18,21-22) Note: We must also recognize that the woman has been called to share with the man in the exercise of a responsible dominion over the creation under the Lord their God and that they equally share in the identity of being made in the image of God (note Genesis 1:27-28).
3. What does the apostle tell us about our innate sense concerning a man and a woman’s hair respectively? See 1 Corinthians 11:14-15 (printed below)
Does not nature itself teach you that if a man has long hair it is a disgrace to him, (15) but if a woman has long hair it is a glory for her?—because the long hair has been given to her as a covering. (1 Corinthians 11:14-15)
The apostle confronts the Corinthians with the question, “Does not nature itself teach you that if a man has long hair it is a disgrace to him?” That is to say, there is a natural, innate sense that for a man to wear his hair long (in a womanly fashion) is to dishonor and disgrace himself. The apostle goes on to declare, “but if a woman has long hair it is a glory for her” (verse 15a). There is also the innate sense and recognition that a woman’s long hair is a glory to her; it is an integral part of her beauty and feminine identity.
4. What does the apostle say about a woman who offers prayers or who prophesies in the public worship service with her head uncovered? See 1 Corinthians 11:5 (printed below)
But every woman who prays or prophesies with her head uncovered is dishonoring her head—for it is just as though her head were shaved. (1 Corinthians 11:5)
The apostle declares, “every woman who prays or prophesies with her head uncovered is dishonoring her head” (verse 5). This is so because she is forsaking her God-given role of subordination and is intentionally, or unintentionally, expressing a desire to usurp the role God has given to the man. In order to dramatically indicate the disgrace it is for a woman to lead in public prayer or to prophesy with her head uncovered, the apostle writes, “it is just as though her head were shaved” (verse 5b). A shaved head for a woman is an obvious form of shame and disgrace (note Isaiah 3:24).
5. With mild sarcasm, what counsel does the apostle give a woman who insists on offering prayer or prophesying in the public worship service with her head uncovered? See 1 Corinthians 11:6 (printed below)
If a woman does not cover her head, let her also have her hair sheared. But if it is disgraceful for a woman to have her hair sheared or shaved off, let her cover her head. (1 Corinthians 11:6)
With mild sarcasm, the apostle counsels that if a woman refuses to cover her head while engaging in public prayer or prophesying, she should go so far as to have her hair sheared—i.e.; cut extremely short and in a masculine style (verse 6). The woman’s defiant behavior is an indication that she is renouncing her God-given role of subordination in favor of the man’s God-given role of headship—i.e.; she wants to be like the man. Since this is the case, the apostle’s argument is that it is only consistent for her to cut off her long hair, because her long hair itself is a covering (note verse 15b). Thus, the apostle Paul is saying to such a woman, If you insist on removing one form of covering and sign of subordination (namely, your veil or hat), be consistent and remove every form of covering and sign of subordination, including your long, feminine hairstyle! But, as the apostle now proceeds to point out, it is a disgrace for a woman to have her hair sheared or to have her head shaved (verse 6). Note: the very thing that is a sign of the woman’s God-given role of subordination (namely, her long hair serving as a covering over her head), is at the same time a primary source of her glory: her beauty and feminine identity. Thus, in her effort to renounce her subordinate role (by removing her veil and cutting her hair), the woman would be relinquishing her own unique God-given beauty, glory, and feminine identity. This is the apostle’s point: when a woman renounces her God-given role and seeks to assume the man’s God-given role, she inevitably sacrifices her God-given feminine identity as well.
