Covering, for the Head
Paul's Teaching in 1 Corinthians 11
The primary biblical discussion of head coverings appears in 1 Corinthians 11:2-16, where Paul addresses practices in the Corinthian worship assemblies. Paul argues that "every woman who prays or prophesies with her head uncovered dishonors her head" (1 Corinthians 11:5), while also noting that "if a man covers his head while praying or prophesying, he dishonors his head" (1 Corinthians 11:4). The passage assumes that women were actively participating in public worship through prayer and prophecy, and Paul's concern was with how they did so, not whether they should.
Hair as a Natural Covering
Paul's argument reaches a significant point in 1 Corinthians 11:15: "For her hair is given her for a covering." The Greek word peribolaion means "something thrown around" or "a wrap," suggesting a veil or mantle. Paul argues that nature itself teaches a principle through the way God designed men and women differently. A woman's long hair serves as a natural covering, and Paul sees this as pointing to the appropriateness of wearing an additional covering during worship. The natural order, in Paul's reasoning, illustrates a spiritual principle about honor and propriety.
The Cultural Context
Head covering customs in the ancient Mediterranean world were complex and varied by region, social class, and occasion. In Roman culture, respectable married women typically covered their heads in public, while uncovered hair could signal various things depending on context. In Greek culture, practices differed from city to city. For the Corinthian church, which included people from diverse cultural backgrounds, Paul was establishing guidelines that honored both the gospel's transcultural truths and the social realities of their setting.
Theological Reasoning
Paul grounds his teaching not merely in cultural custom but in theological principles. He appeals to the order of creation (1 Corinthians 11:8-9), the witness of nature (1 Corinthians 11:14-15), and the presence of angels in worship (1 Corinthians 11:10). At the same time, Paul emphasizes the mutual dependence of men and women: "Nevertheless, in the Lord woman is not independent of man nor man of woman" (1 Corinthians 11:11). His argument balances distinctions between men and women with their fundamental equality and interdependence in Christ.
Head Coverings in the Old Testament
While 1 Corinthians 11 is the primary passage, head coverings appear elsewhere in Scripture. Rebekah covered herself with a veil when she first saw Isaac (Genesis 24:65). The high priest wore a turban as part of his sacred garments (Exodus 28:4). Isaiah mentions the removal of veils as a sign of judgment (Isaiah 3:23). Ruth's encounter with Boaz at the threshing floor involved a garment or covering (Ruth 3:15). These varied references show that head coverings carried social, religious, and symbolic significance throughout biblical history.
Ongoing Interpretation
The head covering passage remains one of the most discussed texts in the New Testament. Christians have interpreted Paul's instructions in various ways: some see them as timeless commands applicable in every culture, others view them as applications of timeless principles (honor, order, distinction) to a specific cultural setting. What all agree on is that worship should be conducted with reverence, that God's created order matters, and that believers should act in ways that honor both God and one another.
Biblical Context
The head covering discussion centers on 1 Corinthians 11:2-16, within Paul's larger section on proper worship practices in the Corinthian church (chapters 11-14). Related Old Testament references include Genesis 24:65 (Rebekah's veil), Exodus 28:4 (priestly turban), and Isaiah 3:23 (removal of veils in judgment). The passage is part of Paul's effort to address disorder in the Corinthian worship assemblies.
Theological Significance
Paul's head covering teaching demonstrates that worship practices carry theological meaning. How believers present themselves before God reflects their understanding of creation order, gender distinctions, and mutual honor within the body of Christ. The passage affirms women's active participation in worship (prayer and prophecy) while calling for that participation to be conducted in a manner consistent with God's design. It also illustrates how the gospel engages with cultural practices rather than ignoring them.
Historical Background
In the Roman world of the first century, head coverings carried significant social meaning. Roman matrons typically covered their heads in public as a sign of modesty and married status. In some Greek cities, unveiled women could be associated with certain religious cults or with lower social status. Corinth, as a Roman colony with a mixed population, combined various cultural expectations. Archaeological evidence from Corinth includes statues and reliefs depicting both covered and uncovered women, reflecting the diversity of practice that Paul was addressing.