Taking a careful look at chapter 11, we see that it is in the middle of the section of the discussion on how Jesus is made unto us sanctification (see Preface). Chapter 11 has to do with sanctification and divine order. It is touched upon in two areas. The first has to do with THE VEILING FOR CHRISTIAN WOMEN and the second with the Lord’s Table. We focus our attention on 11:2-16:
2 Now I praise you brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
3 But I would have you know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God.
4 Every man praying or prophesying, having his head covered, dishonoureth his head.
5 But every woman that prayeth and prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven.
6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
7 For a man indeed ought not cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
8 For the man is not of the woman; but the woman of the man.
9 Neither was the man created for the woman; but the woman for the man.
10 For this cause ought the woman to have power on her head because of the angels.
11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
12 For as the woman is of the man, even so is the man also by the woman; but all things of God.
13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
14 Doth not even nature itself teach you, that, if a man have long hair it is a shame unto him?
15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
There are several basic REASONS in these verses why the veiling for Christian woman should be worn today.
First, there are:
There is divine order.
2 Now I praise you brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
3 ButI would have you know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God.
The divine order the apostle sets before us is God is all in all. Christ follows, and He is the Mediator between God and man. We learn from the Genesis record that man is the crown of God’s creation.
Woman is the help suitable to man. The apostle points out that this is God’s order for human beings. There is God. There is Christ. There is man. There is woman. The veil is based on this divine order. Whether the order establishes rank may not be clear, for we would hardly say there is real rank between God and Christ.
On the other hand, there is relationship. While God is, all in all, Christ is the Mediator between God and man, and in a sense has taken a lesser role. This is not to say that He is any less God. When the question of man and woman is considered, a relationship is seen as well. It is the relationship between headship and subordination. The veil is based on this divine order.
There is a social relation.
8 For the man is not of the woman: but the woman of the man.
9 Neither was the man created for the woman; but the woman for the man.
One can easily find by going back to the Genesis account that the man was first in creation and the head. He received his responsibility from his Creator. The woman was created second and brought to man as a help suitable to him. She is to fill this role in creation. The social relationship God has set up cannot be ignored except for our hurt. The veil is based on this social relation God established in creation.
There is a natural distinction.
14 Doth not even nature itself teach you, that, if a man have long hair it is a shame unto him?
15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
“Does not even nature itself teach you?” We ought to sit at the feet of nature and listen and learn. There is a natural distinction between the sexes. Man’s hair is to be short; long hair is a disgrace to him. A woman’s hair is to be uncut; it is her glory. In fact, her long hair is a part of her modesty. The veil is based on this natural distinction.
The abiding bases of the veil the divine order, the social relation, and the natural distinction make up the first reason why the veil should be worn.
Second, there are:
It is a symbol of the woman’s sanctification.
4 Every man praying or prophesying, having his head covered, dishonoureth his head.
5 But every woman that prayeth and prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven.
6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
To return to the basic structure of the epistle, we underscore that Christ is made unto us sanctification. The veil signifies that a woman is dedicated to Christ. From history, we learn that in the days of the Apostle Paul a woman convicted of adultery had her hair shorn, which showed her infidelity. The modern cutting of the hair was not introduced by deeply spiritually minded women. Rather, it came from the immoral houses of Paris and was brought to this country following World War I.
Let it be understood what the apostle is saying, “But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven.” If she dares to come into the presence of God with unveiled head, then it is indeed as though she was a harlot of the street. “For if a woman be not covered, let her also be shorn.” It is as much to say if it is not observed, then it is the same as to be shorn. In fact, it would be just as well for her to cut her hair very short. But Paul argues that it is a shame for a woman to cut her hair.
Please be informed that Paul is not raising a question as to whether or not it is a shame for a woman to cut her hair; he is affirming that it is a shame. Sometimes it has been argued that today it is no longer a shame for a woman to cut her hair. Therefore, it is right to do so. This is not the teaching of the Bible! The apostle is giving us to understand that it is a shame for a Christian woman to cut her hair; therefore, she is to be veiled when she comes into the presence of God. It is a symbol of her sanctification. By this veil, she sets herself apart as having nothing to do with the surrounding immoral culture in which she lives but has sanctified herself unto Jesus Christ. The veil should speak to the woman in her daily life.
It is a symbol of submission.
7 For a man indeed ought not cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
Man reflects the glory of God, being first in creation. Woman reflects the glory of man, coming second in creation, and having been brought to his side to be that help suitable for him. Now let us think seriously and carefully about the modern movement for the freedom of women. They have problems because there seems to be a continual spiraling of woman’s place until there is the possibility of a woman as president. This is not to say a woman could not do the job, but she is out of her natural sphere in such a role. There is a similar spiraling in the church. The veil is the symbol of woman’s God-given role.
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