New Life Bible Fellowship Church
8/9/2026

      • Psalm 33:18–22ESV

  • Great is Thy Faithfulness
  • Leaning on the Everlasting Arms

      • Proverbs 29ESV

  • Introduction:

    We have come a long way in 1 Corinthians:
    Christ the Wisdom of God - contrasting worldly wisdom and God’s wisdom (Chapters 1-4)
    Holiness in the Church - Tolerance of sin and dealing with lawsuits (Chapters 5-6)
    Marriage and Singleness (Chapter 7)
    Freedom and Love - Christian Liberties (Chapters 8-11:1)
    Worship - Beginning in Chapter 11:2-14, we will see that it matters how we worship. As we will see, our culture does not; must not, define our worship.
    To help us with this, Paul is now going to begin this new section on worship with one of the most debated passages in Paul's letters.
    For three chapters, Paul has addressed idol food—and we saw how he navigated a complex issue with theological depth and practical wisdom. Now he turns to problems in corporate worship. From here through chapter 14, Paul will address how the Corinthians gather in worship: head coverings (11:2-16), the Lord's Supper (11:17-34), and spiritual gifts (chapters 12-14).
    Today's passage has perplexed readers for centuries. Head coverings? What does this have to do with us? Why does Paul care whether women cover their heads when they pray and prophesy? And what does he mean when he says "the head of a woman is man" and appeals to angels and the order of creation?
    Some dismiss this passage as culturally bound—relevant to Corinth, irrelevant to us. Others insist every detail applies directly today. Neither approach does justice to the text.
    What are we to do with this today? We don't live in first-century Corinth. Our culture does not use head coverings as markers of honor and gender distinction. Does that make this passage irrelevant?
    No. We will explore the hermeneutical principle of one interpretation but multiple applications. In other words, one timeless principle remains even when the application culturally shifts. We show seek to mine that principle from within the passage that we’ve entitled, Head Coverings and God's Order, and then attempt to apply that timeless principle to us here today.
    So we will explore this challenging passage—not to dismiss it, not to flatten it into simple rules, but to hear what the Spirit says to the church about honoring God in how we worship.
    Let's open our Bibles to 1 Corinthians 11:2.

    Text: 1 Corinthians 11:2-16

    1 Corinthians 11:2–16 ESV
    2 Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. 3 But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. 4 Every man who prays or prophesies with his head covered dishonors his head, 5 but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. 6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. 7 For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. 8 For man was not made from woman, but woman from man. 9 Neither was man created for woman, but woman for man. 10 That is why a wife ought to have a symbol of authority on her head, because of the angels. 11 Nevertheless, in the Lord woman is not independent of man nor man of woman; 12 for as woman was made from man, so man is now born of woman. And all things are from God. 13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? 14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16 If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

    Main Idea: Since God created men and women in His image yet distinct from one another, this distinction should honor God in our worship.

    Background:

    1. The Transition to Worship Issues

    With 11:2, Paul shifts from questions the Corinthians raised (signaled by περὶ δέ, "now concerning," in 7:1, 25; 8:1; 12:1) to problems in their assemblies. This section extends through chapter 14:
    11:2-16: Head coverings in worship
    11:17-34: Abuses at the Lord's Supper
    12:1-14:40: Spiritual gifts and orderly worship

    2. The Meaning of "Head" (κεφαλή)

    The word κεφαλή (kephalē) means "head" literally (the body part) but is used metaphorically in verse 3. The metaphorical meaning is debated:
    Option 1: Authority/Leadership
    Many scholars argue κεφαλή means "authority over" or "leader of"—as a head directs a body. This fits the hierarchical structure Paul describes: God → Christ → man → woman.
    Option 2: Source/Origin
    Others argue κεφαλή means "source" or "origin"—as the head of a river is its source. This fits Genesis 2, where woman came from man, and man's life comes from Christ.
    Evaluation
    The debate continues, but both meanings may be present. In ancient physiology, the head was considered the source of life and the seat of authority. Paul's argument draws on both ideas: man is the "source" of woman (Gen 2), and there is an ordered structure of relationships.

    3. Head Coverings in the Ancient World

    Jewish Practice
    Jewish men typically covered their heads during prayer (the tallit or prayer shawl). Jewish women were expected to cover their heads in public as a sign of modesty.
    Greco-Roman Practice
    Roman men covered their heads during religious rituals (the toga drawn over the head). Greek practice varied. Respectable Greek and Roman women typically covered their heads in public; uncovered hair was associated with loose women, prostitutes, or religious ecstasy (as in some pagan cults).
    The Corinthian Situation
    The exact situation in Corinth is unclear. Some suggest:
    Women were removing coverings to express spiritual equality ("no male and female in Christ")
    Women were adopting masculine hairstyles
    Men were wearing effeminate hair or coverings
    Paul's correction suggests the Corinthian practice was blurring gender distinctions in worship. Notice Paul’s extended distinct use of “Man” and “Woman”, throughout the passage, in other words Paul assumes gender distinctions. It is biblical; it is right to declare gender distinctions.
    Our own denomination this past Annual Conference (143rd), presented for final adoption the following text as an addition to Article 8-1 of the BPL’s (Biblical Principles of Living):"Males and females each have unique and complementary physical attributes determined by their God-given biological sex and which serve to form and distinguish a person’s God-given sexual identity and function."

    4. "Because of the Angels" (v. 10)

    Paul's reference to angels is cryptic. Possible interpretations:
    Angels as worship observers: Angels are present in worship (Ps 138:1 LXX; 1 Cor 4:9) and would be offended by disorder
    Angels as guardians of creation order: Angels uphold God's created structures and are grieved when they are violated

    5. The Nature of the Covering

    What exactly should women wear? The Greek terms are:
    κατακαλύπτω (katakalyptō): "to cover, to veil" (vv. 6-7)
    περιβόλαιον (peribolaion): "covering, wrap, cloak" (v. 15)
    κόμη (komē): "hair" (vv. 14-15)
    Some argue the "covering" is simply long hair (v. 15 says hair is given "for a covering"). Others argue an additional garment (veil, shawl) is required, with hair as a supporting argument.
    The text suggests both: long hair is natural covering (v. 15), but an additional covering in worship is also expected (vv. 5-6).

    6. Women Praying and Prophesying

    Notably, Paul assumes women do pray and prophesy in the assembly. He does not forbid this; he regulates how they do it. This must be held alongside 14:34-35 (women silent in churches) and other passages. The relationship between these texts is debated, but here Paul clearly envisions women participating vocally in worship.
    We now will address this passage by looking at three main points:
    The Principle of Headship (2-6)
    The Creation Background (7-12)
    The Appeal to Nature and Custom (13-16)

    I. The Principle of Headship (vv. 2-6)

    Paul begins here with a commendation:
    2 Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you.
    ἐπαινέω (epaineō) — "To praise / To commend" - Paul begins positively. This contrasts with verse 17 ("I do not commend you") and verse 22 ("Shall I commend you? In this I do not commend you").
    παράδοσις (paradosis) — "Tradition / That which is handed down" - This refers to apostolic teaching and practice—what Paul delivered to them. Unlike human traditions that nullify God's word (Mark 7:8-9), these are authoritative apostolic instructions…much like how Paul urges the Thessalonians in 2 Thessalonians 2:15
    2 Thessalonians 2:15 ESV
    15 So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.
    παραδίδωμι (paradidōmi) — "To hand over / To deliver / To transmit" - The verb describes the transmission of authoritative teaching (cf. 11:23; 15:3).
    The Logic of Verse 2 - Paul commends the Corinthians for holding to the traditions he delivered. This sets up the correction that follows: they are doing well generally, but there is a specific issue to address. He begins by defining headship:
    3 But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God.
    But I want you to understand that the head of every man is Christ
    ἀνήρ (anēr) — "Man / Husband" - This word can mean "man" (as opposed to woman) or "husband" (as opposed to wife). Context determines which. In this passage, both senses may be present, but the primary reference is to man/woman distinctions.
    κεφαλή (kephalē) — "Head" - Used metaphorically. Christ is the "head" of every man—whether this means source, authority, or both.
    Christ - the author and agent of creation, as declared by John 1:1-2 and Hebrews 1:1-2:
    John 1:1–3 ESV
    1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made.
    Hebrews 1:1–2 ESV
    1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.
    the head of a wife is her husband
    γυνή (gynē) — "Woman / Wife" - Like ἀνήρ, this can mean "woman" or "wife." As mentioned in Ephesians 5:22–23 “22 Wives, submit to your own husbands, as to the Lord. 23 For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior.”
    and the head of Christ is God. - The Theological Structure:
    Head of every Man -> Christ
    Head of a Wife - > Her Husband
    Head of Christ -> God
    The Order - Note the order: man-woman is placed between Christ-man and Christ-God. Paul does not present a simple hierarchy (God → Christ → man → woman) but places the human relationship within Christological and Trinitarian relationships.
    Christ and God - That "the head of Christ is God" affirms the Father's authority over the incarnate Son without denying Christ's deity. The Son submits to the Father within the Trinitarian relationship—eternal relationship, not inferiority.
    Implications - The man-woman relationship mirrors something in the Godhead itself. Just as Christ submits to God without being less divine, so woman's relationship to man's headship does not imply inferiority. Order and equality coexist.
    4 Every man who prays or prophesies with his head covered dishonors his head,
    Every man who prays or prophesies
    προσεύχομαι (proseuchomai) — "To pray" - Prayer in the assembly—vocal, public prayer.
    προφητεύω (prophēteuō) — "To prophesy" - Prophesying involves speaking God's word to the congregation. This is Spirit-inspired speech for edification (14:3).
    with his head covered dishonors his head
    The phrase means "having something hanging down from the head"—i.e., a covering. A man who prays with his head covered brings shame.
    καταισχύνω (kataischynō) — "To shame / To dishonor / To put to shame" - The man who covers his head brings shame. "His head" could mean his own literal head or his metaphorical head (Christ). Perhaps both: by acting shamefully, he dishonors himself and Christ.
    5 but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven.
    but every wife who prays or prophesies with her head uncovered
    ἀκατακάλυπτος (akatakalyptos) — "Uncovered / Unveiled" - The alpha-privative (α- = "not") negates κατακαλύπτω ("to cover"). An uncovered head.
    Women Praying and Prophesying - Note: Paul assumes women do pray and prophesy in the assembly. He regulates how they do it, not whether they do it.
    dishonors her head - The woman who prays uncovered shames "her head"—her own head, or her metaphorical head (her husband, or man generically).
    since it is the same as if her head were shaven. - ξυράω (xyraō) — "To shave" - A woman with an uncovered head is equivalent to one with a shaved head. In the ancient world, a shaved head on a woman was a mark of shame—associated with adultery, mourning, or slavery.
    6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.
    κείρω (keirō) — "To cut / To shear" - To cut the hair short—not completely shaved but cropped.
    αἰσχρός (aischros) — "Shameful / Disgraceful" - Paul appeals to shared moral intuition: a woman with shaved or cropped hair is shameful.
    The Logic of Verses 4-6 - Paul's argument:
    A man who covers his head while praying/prophesying shames his head
    A woman who uncovers her head while praying/prophesying shames her head
    An uncovered woman is equivalent to a shaved woman
    If she won't cover, let her shave—but since shaving is shameful, she should cover
    The argument assumes culturally shared values about shame and gender markers. The covering (or lack thereof) communicates something about one's identity and relationships.
    Paul now moves into why this is so, using the creation as a background:

    II. The Creation Background (vv. 7-12)

    7 For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man.
    For a man ought not to cover his head - ὀφείλω (opheilō) — "To owe / To be obligated / To ought" - This is not merely cultural preference but obligation.
    since he is the image and glory of God
    εἰκών (eikōn) — "Image" - An allusion to Genesis 1:27: man was created in God's image. Man reflects and represents God.
    δόξα (doxa) — "Glory" - Man is the glory of God—displaying God's splendor, reflecting His excellence.
    but woman is the glory of man. - Woman as Glory of Man
    Note: Paul does not say woman is not the image of God (Genesis 1:27 includes both male and female). He says she is the glory of man—she displays man's excellence, as man displays God's.
    Genesis 1:27 ESV
    27 So God created man in his own image, in the image of God he created him; male and female he created them.
    This reflects Genesis 2: woman was taken from man's side and presented to him. She is his counterpart, his complement, his glory.
    8 For man was not made from woman, but woman from man. - Paul appeals to Genesis 2:21-22: Eve was taken from Adam's side. Woman came from man, not vice versa.
    Genesis 2:21–22 ESV
    21 So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. 22 And the rib that the Lord God had taken from the man he made into a woman and brought her to the man.
    9 Neither was man created for woman, but woman for man. - κτίζω (ktizō) — "To create" - The passive indicates God's creative action. Woman was created for man—as his helper (Gen 2:18).
    Genesis 2:18 ESV
    18 Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.”
    The Logic of Verses 7-9 - Paul grounds his instruction in the creation order:
    Man is God's image and glory—he reflects God directly
    Woman is man's glory—she reflects man, who reflects God
    Woman came from man (Gen 2:21-22)
    Woman was created for man (Gen 2:18)
    This does not imply inferiority but order. The covering symbolizes this creational relationship.
    10 That is why a wife ought to have a symbol of authority on her head, because of the angels.
    That is why a wife ought to have a symbol of authority on her head
    ἐξουσία (exousia) — "Authority" - This word is surprising. We might expect "sign of submission" or "symbol of man's authority." Instead, Paul says the woman should have "authority" on her head.
    Interpretive Options
    Authority over her: The covering represents the authority to which she submits (metonymy)
    Her own authority: The covering gives her authority to pray and prophesy—it is her "right" to participate
    Thus, when properly covered (shown to be a woman), she has authority to speak not as a man, but as a woman (Roland and Nancy).
    because of the angels - Interpretive Options:
    Angels observe worship and would be offended by disorder
    Angels are guardians of creation order (cf. the angels present at creation)
    Angels participate in heavenly worship and observe earthly worship. Proper order honors their presence. Peter tells us that angels are watching… 1 Peter 1:10-12
    1 Peter 1:10–12 ESV
    10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
    11 Nevertheless, in the Lord woman is not independent of man nor man of woman;
    πλήν (plēn) — "Nevertheless / However" - This introduces a balancing statement. Paul has emphasized woman's derivation from man; now he emphasizes mutual dependence.
    ἐν κυρίῳ (en kyriō) — "In the Lord" - In the sphere of Christ's lordship, in the new creation, neither is independent of the other.
    12 for as woman was made from man, so man is now born of woman. And all things are from God.
    The Balancing Point - Yes, woman came from man (Gen 2). But now, every man comes through woman (birth). The dependence is mutual. And ultimately, all things come from God—who is the source of both.
    The Logic of Verses 11-12
    Paul balances his argument. The creation order is real, but it does not mean independence or superiority. In the Lord, man and woman need each other. Neither exists without the other. And both exist from God.
    This prevents misuse of verses 7-9. Man's headship does not mean woman's insignificance. The relationship is interdependent and mutual within the ordered structure God has made.
    So we’ve explained the meaning of headship, and looked at its origin in creation, and now we end with…

    III. The Appeal to Nature and Custom (vv. 13-16)

    13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? - Paul appeals to their own judgment. Is it proper for a woman to pray uncovered? The expected answer: No.
    14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him,
    Does not nature itself teach you - φύσις (physis) — "Nature" - What does Paul mean by "nature"? Not merely biology (hair length is culturally variable) but the natural order—the way things are designed to be, including cultural expression of created distinctions.
    that if a man wears long hair it is a disgrace for him - κομάω (komaō) — "To wear long hair / To let hair grow" - Long hair on a man was generally considered shameful in Greco-Roman culture—associated with effeminacy or certain cult practices.
    15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering.
    but if a woman has long hair, it is her glory? - Long hair on a woman is her glory—her crowning beauty.
    For her hair is given to her for a covering. - περιβόλαιον (peribolaion) — "Covering / Wrap / Mantle" - A woman's long hair is a natural covering—given by God (divine passive). This supports the argument for an additional covering: if nature gives her hair as a covering, how much more should she wear a covering in worship.
    The Logic of Verses 13-15 - Paul appeals to natural/cultural intuition:
    Judge for yourselves: Is uncovered prayer proper?
    Nature teaches that long hair on men is shameful
    Nature teaches that long hair on women is glorious
    Hair itself is given as a covering
    The argument: God has built gender distinction into nature (hair). This natural distinction should be honored and amplified in worship through appropriate coverings.
    16 If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.
    φιλόνεικος (philoneikos) — "Fond of strife / Contentious / Argumentative" - Someone who loves to argue.
    συνήθεια (synētheia) — "Custom / Practice / Habit" - What is the "practice" Paul refers to?
    Interpretive Options
    "No practice of women praying uncovered"—all the churches do it this way
    Paul's final appeal is to universal church practice: this is what all the churches do. The Corinthians should conform.
    The Logic of Verse 16 - Paul closes with an appeal to universal unity. If anyone wants to argue, know this: we (Paul and his circle) have no other practice, and neither do any of the churches. This is the universal Christian custom. Don't be the exception.

    So What?

    Do we understand that we are to honor God's created order and let our worship reflect heavenly realities?
    God made us male and female—distinct, complementary, interdependent. In an age that blurs or denies these distinctions, the church should honor what God has made.
    How we dress, how we act, how we present ourselves in worship matters. Angels observe. God is present. Our gatherings should reflect the order and beauty of heaven.
    Do we understand that men and women are equally valued but differently ordered and though cultural expressions may vary, divinely ordained principles remain?
    The headship structure does not imply inferiority. Christ submits to the Father without being less divine. Woman relates to man's headship without being less human or less valuable.
    We may not use head coverings today, but the principle stands: dress and present yourself in ways that honor your God-given identity as male or female. Do not blur the distinctions God has made.
    Do we understand that we are to avoid contentiousness, and realize that women do have the authority to pray and prophesy?
    Paul's final word: don't be quarrelsome about this. If all the churches practice something, don't be the exception for the sake of argument. Unity matters.
    Note what Paul assumes: women do participate vocally in worship. The question is not whether but how. The covering denotes the realm of authority—it does not silence.

      • 1 Corinthians 11:2–16ESV

      • 1 Corinthians 11:2ESV

      • 2 Thessalonians 2:15ESV

      • 1 Corinthians 11:3ESV

      • John 1:1–3ESV

      • Hebrews 1:1–2ESV

      • 1 Corinthians 11:4ESV

      • 1 Corinthians 11:5ESV

      • 1 Corinthians 11:6ESV

      • 1 Corinthians 11:7ESV

      • Genesis 1:27ESV

      • 1 Corinthians 11:8ESV

      • Genesis 2:21–22ESV

      • 1 Corinthians 11:9ESV

      • Genesis 2:18ESV

      • 1 Corinthians 11:10ESV

      • 1 Peter 1:10–12ESV

      • 1 Corinthians 11:11ESV

      • 1 Corinthians 11:12ESV

      • 1 Corinthians 11:13ESV

      • 1 Corinthians 11:14ESV

      • 1 Corinthians 11:15ESV

      • 1 Corinthians 11:16ESV

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New Life Bible Fellowship Church
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