Lesson 9: The Church’s Questions—Worship
From the discussion on food we
looked at last time, Paul shifts to worship, which he begins by addressing the
topics of coverings (for the head) and communion. In the first paragraph, Paul
uses the term “head” (kefalh/) often and not always with the same meaning. Sometimes he
employs it literally, as the physical part of one’s anatomy, other times
figuratively, as “authority” or “source.”96 Whether authority or
source, it is necessary that we make the distinction between literal and
figurative in order to understand his argument, because he moves from one use
to the other, even mixing them within the same sentence.97
C. Worship 11:2-16
1 Cor 11:2 I
praise you for remembering me in everything and for holding to the teachings,
just as I passed them on to you. 3 Now I want you to realize that the
[figurative] head of every man is
Christ, and the head of the woman is
man, and the head of Christ is God.
4 Every man who prays or prophesies with his [physical] head covered dishonors his [figurative] head. 5 And every woman who prays or prophesies with her [physical]
head uncovered dishonors her
[figurative] head—it is just as
though her [physical] head were
shaved.
Paul bases his
argument here on two principles, order and honor, both of which are rooted in
creation.
1.
The principles of expressing devotion to
God (theological, vv. 2-5)
a. Recognize
the proper order.
1) God
2) Christ
3) Man 4)
Woman
b. Extend the
proper honor.
1) A man is to
honor his head, Christ.
2) A woman is
to honor her head, man.
Comment: About “the head of the woman is man” (v. 3)
There are two main
interpretations for Paul’s figurative use of “head,” each position having some
biblical support but not without some objection.
•
The genealogy (relational) view
•
The order
•
Woman came from (or after) man.98
•
Man came from (or after)
Christ.99
•
Christ came from (or after) God.100
•
The objection (theological)101
•
Christ did not come from God as man came from Christ. That is, Christ existed with God before
his birth (incarnation), whereas man did not.
•
The authority (hierarchical) view
•
The order
•
God is over Christ.102
•
Christ is over man.103
•
Man is over woman.104
•
The objection (grammatical)
•
Christ is over man in the generic sense of the term. That is, Christ is over mankind, man and
woman, not just man (as a gender).105 While a person might prefer one position more
than the other, it would be unwise to assert either position too strongly. Whichever
interpretation a person favors, it does not alter Paul’s essential point, which
is the importance and the means of honoring one’s head.
Summary:
•
Regarding order
of the parties, Paul says their relationships, rooted in creation, are not
arbitrary. They proceed down (if by authority) or forward (if by genealogy)
according to an established succession:
•
God to Christ to man to woman
•
Regarding honor
among the parties, Paul says their responsibilities, also rooted in creation
are also not arbitrary. They proceed up (if by authority) or backward (if by
genealogy) according to that same succession:
•
Woman to man to Christ to God
The
Church’s Questions—Worship
How does this succession work in
practice? After stating the principles—order and honor—Paul applies them to
specific matters—head coverings and hair length.
1 Cor 11:4 Every
man who prays or prophesies with his [physical] head covered dishonors his [figurative] head. 5 And every woman who prays or prophesies with her [physical]
head uncovered dishonors her
[figurative] head—it is just as
though her [physical] head were
shaved. 6 If a woman does not cover her [physical] head, she should have her hair cut off; and if it is a disgrace for
a woman to have her hair cut or shaved off, she should cover her [physical] head. 7 A man ought not to cover his
[physical] head, since 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 from man; 9 neither was man created for woman, but
woman for man. 10 For this reason, and because of the angels, the woman ought
to have [a sign of] authority on [e˙pi«] her [physical] head.
11 In the
Lord, however, woman is not independent of man, nor is man independent of
woman. 12 For as woman came from man, so also man is born of woman. But
everything comes from God. 13 Judge for yourselves: Is it proper for a woman to
pray to God with her [physical] head
uncovered? 14 Does not the very nature of things teach you that if a man has
long hair, it is a disgrace to him, 15 but that if a woman has long hair, it is
her glory? For long hair is given to her as a covering. 16 If anyone wants to
be contentious about this, we have no other practice [see n. 115]—nor do the
churches of God.
2. The practices (practical) of expressing devotion to God
a.
Worshippers should have the proper head covering (vv.
4-7). 1)
A man is to pray with his head uncovered.
• The exception is priests, for whom
head covering (by
decree) is a sign of obedience, not disobedience.106
2) A woman is
to pray with her head covered.
b.
Worshippers should have the proper hair length (vv.
14-15).107 1) A man is to have short hair.
• The exception is Nazirites, for whom long
hair is a sign
of
devotion, not disgrace.108
2) A woman is
to have long hair.109
a) The
exception is (convicted) prostitutes, for whom a
shaved head (or short hair) is a sign of disgrace, not
devotion.110
b) The
exception is Nazirites, for whom long hair is a sign
of
devotion, not disgrace (see n. 11).
Summary:
•
Regarding head covering, Paul says that when a man
worships with his physical head covered, he disgraces his figurative head
(Christ), and that when a woman worships with her physical head uncovered, she
disgraces her figurative head (man).
•
Regarding hair length, Paul says that for a man to
have long hair disgraces himself, and that for a woman to have short or shaved
hair (by implication) disgraces herself.
For justification of these two practices, Paul appeals to
social norms (“the very nature of things” v. 14) and ecclesiastical norms (“the
churches of God” v. 16).
Comment: About “the woman ought to have…” (v. 10)
Paul may have in mind someone
else’s authority when he speaks about the principle of order. Alternatively, he
may mean “the woman ought to have authority over (e˙pi«) her own
head.” That is, she should have the freedom to do as she chooses in this
matter, but she should exercise that freedom properly, by acting in love and
adhering to the custom of covering her head in worship. This second
interpretation accords with Paul’s earlier warning.
1 Cor 8:9 Be
careful…that the exercise of your freedom [e˙xousi÷a] does not become a stumbling
block to the weak.
The relationship to angels may hearken back to Paul’s
argument in 6:3, that because these women will one day have great authority,
sufficient to judge angels, they should employ this authority at the present
time on themselves.111
We must distinguish the principles
of worship from the practices of worship. The principles are universal and
constant; the practices are not (as is evident in the exceptions). If we do not
make the distinction, we will confuse the practice with the principle and
assume there is something innately moral or immoral about covering or cutting
one’s hair. For example, God has stated explicitly that under certain
circumstances it is quite appropriate (even obligatory) for men to cover their
heads in worship or to have long hair. Therefore, such things cannot be
inherently wrong. Nevertheless, there are certain cultural norms that invest
these practices with moral (or at least esthetic) significance. Society or
custom (what Paul calls “nature” in v. 14) dictates that, in general, it is
appropriate (perhaps from the perspective of the opposite sex) for men to have
‘relatively’ short hair and for women to have ‘relatively’ long hair…at least
in that culture and, to some extent, in ours as well. Apparently, there was a
similar opinion or judgment regarding head coverings.
The
Church’s Questions—Worship
Indeed, there seem to
be two social conditions that motivate Paul’s various rulings in this letter.112
• Paul’s
first concern is that the Corinthians have nothing to do with immorality (“flee
from…immorality” 6:18). According to Greco-Roman custom, prostitutes went
around in public with their heads uncovered. Consequently, some viewed
uncovered hair as a blatant attempt to seduce. When Paul forbids believing
women at Corinth from uncovering their heads in worship, he may be doing so
because he does not want them to identify with immorality.113
• Paul’s
second concern is that the Corinthians have nothing in common with idolatry
(“flee from idolatry” 10:14), which is perhaps why he treats this subject
immediately after his discourse on meat dedicated to idols. According to
Greco-Roman custom, men covered their heads in the pagan temples (Zeitlin
1947:300). When Paul forbids believing men at Corinth from covering their heads
in worship, he may be doing so because he does not want them to identify with
idolatry.114
Paul’s overarching concern is the testimony of these
believers in their community, and he does not want them, by their appearance,
to detract from their witness.
What may be puzzling
for the modern reader is that Paul supports two different practices (to cover
and not to cover) by appealing to the same principles (order and honor). How is
it a man honors Christ by having his head uncovered,
and a woman honors man by having her head covered?
Should honor not be displayed in the same way, regardless of one’s gender?
…Here is the reason we must keep the principles separate from the practices.
• In
principle, we must honor the one above (or before) us.
• In
practice, however, we do not all show honor the same way, because this showing
of honor is a public display, a testimony.
In order for the testimony to be intelligible to the public,
it must be expressed in a socially and culturally understandable way.
• In the
first century, a man’s covering his head is a practice associated with
idolatry. Paul wants the man of Corinth to worship with an uncovered head in
order to show that what goes on in the church is not idolatry. In this way, a man will bring honor to his head,
Christ.
• In the
first century, a woman’s uncovering her head is a practice associated with
immorality. Paul wants the woman of Corinth to worship with a covered head in
order to show that what goes on in the church is not immorality. In this way, a woman will bring honor to her head,
man (cf. Robertson 1931 4:160).
In practice, the ways of showing honor are different for men
and women, but in principle, the result is the same: Both bring honor to their
respective heads.115 Application: The principles of order and honor
are universal (grounded in creation), so they still apply today. To what extent
do the practices of head covering and hair length still apply? Should men
worship with their heads uncovered? Should women worship with their heads covered?
(Note that these are two separate questions.) Remember, Paul’s overriding
concern is that the Corinthians not bring reproach on the church. [Pause for
discussion.]
The current
application of Paul’s instruction depends on the positive and negative
associations each practice has within the prevailing culture. Because idolatry
is not part of western culture, men’s praying with covered heads has lost its
negative association. In fact, men’s praying with covered heads has assumed a
positive association in our culture as one way that Jewish men show devotion
and honor to God. So, for men, covering the head has at least become culturally
neutral and, in some circles, has even traded its pagan connotations for pious
ones.116 Although immorality is still part of western culture, an
uncovered head is no longer the mark of a loose woman. Hence, women’s praying
with uncovered heads has lost its negative association. But—and I add this so
we understand why some women do cover their heads—there is a sense in which
women’s praying with covered heads has a positive association in our culture,
partially because of this passage and partially because it is also one way that
Orthodox Jewish women (and others) show devotion and honor to their husbands.
So, for women, although uncovering the head has become culturally neutral,
covering the head in worship retains its pious connotations.
What should you do?
…Biblically, you are not required to wear anything on your head. Culturally,
however, it may be appropriate to wear something on your head. When Linda and I
were in seminary, we attended a messianic synagogue, where both men and women
wore head coverings in worship, so we adopted that custom. When Linda and I
were in graduate school, we attended a SDB church, where neither men nor women
wore head coverings in worship, so we adopted that custom.117
Whatever you decide to do, do it for the right reason, understanding the
difference between biblical principles and cultural practices.118
This is not an easy passage to
understand, because Paul refers to things that were obvious to the Corinthians
but are not to us who live in a different time and culture. We cannot be
certain that idolatry and immorality were the issues Paul had in mind when he
wrote this chapter, but they would certainly be consistent with the rest of the
letter. We may be uncertain about the specific conditions the Corinthians
faced, yet the principles Paul offers are clear enough to allow our application
of them: In worship we should honor our respective heads. Do his instructions
relate to any current issues?
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Relevant and civil comments are welcome. Whether there will be any response depends on whether Dr. Manuel notices them and has the time and inclination to respond or, if not, whether I feel competent to do so.
Jim Skaggs