1 Corinthians 11

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Verses 2-16: The Headship and Glory of Christ

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Views

Headship and Glory of Christ as declared in the Church

Some[1] take the position that this passage, although talking about the head covering, the head covering itself is not to be the primary emphasis. The point of this passage then is the Headship (Authority) and Glory of Jesus Christ, and the role of the believing man and woman in declaring that Headship and Glory above all other authorities or glories. The way that Christ's Headship and Glory are shown is by the divinely-implemented, symbolic, culturally-universal covering of the head of the woman, and the removal of any covering of the man.

The importance then is not in the covering itself, but the symbolic nature of the thing that it covers, the physical head. In this view, there are two types of "heads" in this passage. For example, these two types can be seen in verse 4: "Every man who has something on his [physical, bodily] head while praying or prophesying disgraces his [spiritual] head" (NASB). The first is the physical, bodily head of men and women, and the second is what that physical, bodily head symbolically represents, which is the spiritual head or authority. The man's physical, bodily head symbolically represents the authority of Christ, and the woman's physical, bodily head symbolically represents the authority of the man.

With this understanding of the text, several implications can be made depending upon how it is applied and implemented. Scenario number 1 is the only correct application of this text according to this view.

  • Scenario #1: The man is uncovered, and the woman is covered. Because the man is uncovered, the authority of Christ and the glory of God is being seen. Because the woman is covered, she is hiding the authority of man and the glory of her hair so that only the authority of Christ and glory of God is seen.
  • Scenario #2: The man is uncovered, and the woman is uncovered. Because the woman is uncovered, she is putting the authority of man and the glory of her hair on par with the authority of Christ and the glory of God.
  • Scenario #3: The man is covered, and the woman is uncovered. Because the man is covered, he is symbolically covering Christ. Christ cannot be seen, but the authority of man and the glory of the woman is seen because the woman is uncovered.
  • Scenario #4: The man is covered, and the woman is covered. The man is symbolically covering Christ and the woman is symbolically covering the authority of man and her glory. The goal of exalting the glory of God and the authority of Christ is not achieved.

Submission of the Wife to the Husband in the Church

Some take the position that this passage is referring not to roles of men and women in the church, but the submission of the wife to the husband in the church. This is supported by reputable Bible translations, like the ESV,[2] which translate the Greek word for woman as wife.

Problems

Although the the Greek word γυνή can be translated as "wife," it always depends upon the context. In 1 Cor. 11, some such as Jeff Tackes argue that there is no contextual evidence to warrant a narrower view of husband and wife rather than the broader understanding of man and woman. He says, "This passage is not to be limited to the husband and the wife. Such an interpretation is too narrow and misses the point of the passage in declaring the headship and glory of Christ. While the words ἀνήρ and γυνή can be translated husband and wife, they are also translated (as in this passage) man and woman. "[3] Also, there is no mention of words relating to submission. Words like "subject" are not used, where they are used in other passages.

Tackes would take it further by saying that this passage is not even referring to relationships between men and women, especially husband and wife. He says, "This passage is not about the relationship between the man and the woman or between the husband and his wife. This passage is about the role played by the man and the woman in declaring the headship and glory of Christ. "[3]

Misconceptions brought to the text

Because of the debated nature of 1 Corinthians 11, there are several incorrect misconceptions that are often brought to the text which must be cleared away before a true and basic understanding can be reached.

  • "This passage is not about the subjection, submission, or subordination of the woman to the man or of the wife to her husband. If Paul had wanted this to be the subject of the passage, then he would have at least used one of those words and said so as he does in
    Ephesians 5:22—Wives, be subject to your own husbands, as to the Lord.
    Colossians 3:18—Wives, be subject to your husbands, as is fitting in the Lord.
    Titus 2:4-5-—so that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.
While submission is involved in headship, the point of the passage is not submission, but headship. The point of the passage is also not the headship of the man, but the headship and glory of Christ.
This passage is not about man's authority, but Christ's authority as Head over the Church. "[3]
  • "This passage is not about when a woman can or cannot, or should or should not, speak. The point of the passage is the headship and glory of Christ. "[3]
  • "This passage is not about the relationship between the man and the woman or between the husband and his wife. This passage is about the role played by the man and the woman in declaring the headship and glory of Christ. "[3]
  • "This passage is not to be limited to the husband and the wife. Such an interpretation is too narrow and misses the point of the passage in declaring the headship and glory of Christ. While the words ἀνήρ and γυνή can be translated husband and wife, they are also translated (as in this passage) man and woman. "[3]
  • "The emphasis of the passage is not the head-covering, it is the headship and glory of Christ. The headcovering is merely the means by which His headship and glory are displayed. "[3]

According to Jeff Tackes, "When we put the emphasis in the wrong place or emphasize the wrong thing, we completely miss the point of the passage. The point of 1 Corinthians 11:2-16 is the headship and glory of the Lord Jesus Christ. "[3]

Relevant text

'Traditions' and 'practice'

Paradosis (v. 2)

[Strong's #3862] Definition: a giving over which is done by word of mouth or in writing, i. e., tradition by instruction, narrative, precept, etc. (cf. Mat 15:2,3,6; Mar 7:3,5,8,9,13; Gal 1:14; Col 2:8; 2Th 2:15; 3:6)

Sunētheia (v. 16)

[Strong's #4914] Definition: custom, a being used to, accustomed. (cf. John 18:39; 1 Cor. 8:7)

What is the head covering?

  • Relatively long hair
Citing 1 Corinthians 11:5, some argue that relatively long hair is the head covering Paul speaks of.
  • A symbol distinct from hair itself
Others assert that it is a sort of shawl, arguing that Paul seems to be comparing long hair with a head covering instead of equating long hair and head covering.

What is the condemned custom?

  • Absence of head covering when she prays or prophesies
1 Corinthians 11:5 "...every wife who prays or prophesies with her head uncovered dishonors her head. "
  • Being contentious
"Paul concluded with words which should be definitive about the matter. In keeping with holding the authoritative headship instruction, yet imitating him in not offending for the sake of the gospel, please observe his (actual, not our expected) conclusion: we have no such custom (of a head covering requirement). "[4]

Does it apply to us today?

Four views

The words of Daniel B. Wallace:

  1. This text has no applicability to us today. Paul is speaking about a ‘tradition’ that he has handed on. Hence, since this is not the tradition of the modern church, we hardly need to consider this text.
  2. The head covering is the hair. Hence, the applicability today is that women should wear (relatively) long hair.
  3. The head covering is a real head covering and the text is applicable today, in the same way as it was in Paul’s day. Within this view are two basic sub-views:
  4. #The head covering is to be worn by all women in the church service.
  5. #The head covering is to be worn by women in the church service only when praying or prophesying publicly.
  6. The head covering is a meaningful symbol in the ancient world that needs some sort of corresponding symbol today, but not necessarily a head covering. This also involves the same two sub-views as #3 above.

Usage today

Mennonites, German Baptists

Proposed corresponding symbols

  • Wedding ring
  • Modest apparel

Resources

  • Glories Seen & Unseen: A Study of the Head Covering, by Warren, A. Henderson ISBN 978-0979538728

Notes

  1. ↑ Jeff Tackes, Warren Henderson
  2. ↑ And the paraphrase The Message.
  3. ↑ 3.0 3.1 3.2 3.3 3.4 3.5 3.6 3.7 Jeff Tackes's Sermon Notes on Headship and Head-coverings
  4. ↑ Headcovering mp3

External links

Headship

Other

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