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Biblical Basis for Women's Head Coverings in Worship

The biblical basis for women's head coverings in worship is primarily found in 1 Corinthians 11:2-16, where the Apostle Paul addresses practices within the Corinthian church. Paul discusses the roles of men and women in relation to headship and the appropriate attire during prayer and prophecy [1, 2, 4, 5].

Paul begins by establishing a hierarchy of headship: "the head of every man is Christ, and the head of the woman is man, and the head of Christ is God" (1 Corinthians 11:3). He then states that "Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head" (1 Corinthians 11:4-5). The Jamieson, Fausset & Brown commentary suggests that the Corinthian women, influenced by the Gospel's message of equality in Christ, may have overstepped traditional bounds by praying and prophesying without head coverings, which was seen as a sign of immodesty or insubordination [14].

The passage continues to explain the rationale behind these instructions. Paul asserts that "A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man" (1 Corinthians 11:7 BSB). This statement refers to the order of creation, where woman was made from man [4, 5]. The Jamieson, Fausset & Brown commentary elaborates that man was made directly by God as His glory, while woman was made mediately through man, implying a symbolic subordination that should be acknowledged through the head covering in public worship [10].

Paul further argues that "For this cause ought the woman to have power on her head because of the angels" (1 Corinthians 11:10 KJV). The term "power" in this context is widely interpreted as referring to the veil or head covering itself, symbolizing the woman's authority or, more commonly, her subjection to man's authority [8, 11]. John Gill notes that while some interpret "power" as the veil, the Hebrew root for veil (from which the Greek word for power is sometimes mistakenly derived) actually means to "expand, stretch out, or draw over," referring to the physical covering [11].

The apostle also appeals to natural propriety, asking, "Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?" (1 Corinthians 11:13 NASB). He points to nature, stating that long hair is a woman's glory and is given to her as a covering (1 Corinthians 11:15). This suggests that the custom of head covering aligns with natural distinctions between men and women.

Historically, head coverings for women were common in many ancient cultures, particularly in the East, as a sign of modesty and respect [3, 7, 8]. Smith's Bible Dictionary notes that the practice of veiling the face in public, especially for married women of high classes, was a sign of respectability, while an unveiled face could stigmatize a woman [7]. However, the dictionary also clarifies that the widespread use of veils was not as universal in ancient times as it became after the promulgation of the Koran, which mandated veiling except in the presence of nearest relatives [3].

Biblical texts outside of 1 Corinthians also mention head coverings or head-dresses, though not always in the context of worship. For instance, Easton's Bible Dictionary mentions "head-tires" or "bonnets" used by Hebrew women for ornament [6, 9]. Isaiah 3:20 refers to "headtires" (pe'arim), which Abraham Ibn Ezra, a Jewish rationalist commentator, connects to the custom of women beautifying themselves and arranging head coverings, noting its similarity to Moslem practices in his day [12].

While the passage in 1 Corinthians 11 is the primary biblical text for discussions on women's head coverings in worship, interpretations vary regarding its contemporary application. Some traditions view it as a timeless command, while others see it as a cultural instruction specific to the Corinthian context, emphasizing the underlying principles of order, modesty, and respect rather than the literal practice of head covering [14]. John Gill, for example, clarifies that Paul's instruction about women praying or prophesying with uncovered heads does not imply that women were permitted to pray publicly in the congregation or preach, but rather refers to their participation in public worship, such as joining in prayer or singing [13].

Sources

  1. 1 Corinthians “1 Corinthians 11:13 (NASB) — Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?”
  2. I Corinthians “I Corinthians 11:13 (BSB) — Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?”
  3. Smith's Bible Dictionary “Smith's Bible Dictionary: Veil — With regard to the use of the veil, it is important to observe that it was by no means so general in ancient as in modern times. Much of the scrupulousness in respect of the use of the veil dates from the promulgation of the Koran, which forbade women appearing unveiled except in the presence of their nearest relatives. In ancient times the veil was adopted only in exceptional cases, either as an article of ornamental dress, (Song of Solomon 4:1,3; 6:7) or by betrothed maidens in the presence of their future husbands, especially at the time of the wedding, (Gen”
  4. 1 Corinthians “For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man. -- 1 Corinthians 11:7”
  5. I Corinthians “I Corinthians 11:7 (BSB) — A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Head-dress — Not in common use among the Hebrews. It is first mentioned in Ex. 28:40 (A.V., "bonnets;" R.V., "head-tires"). It was used especially for purposes of ornament (Job 29:14; Isa. 3:23; 62:3). The Hebrew word here used, tsaniph, properly means a turban, folds of linen wound round the head. The Hebrew word peer, used in Isa. 61:3, there rendered "beauty" (A.V.) and "garland" (R.V.), is a head-dress or turban worn by females (Isa. 3: 20, "bonnets"), priests (Ex. 39:28), a bridegroom (Isa. 61:10, "ornament;" R.V., "garland"). Ezek. 16:10 and Jonah 2:5 are to be”
  7. Smith's Bible Dictionary “Smith's Bible Dictionary: Forehead — The practice of veiling the face (forehead) in public for women of the high classes, especially married women, in the East, sufficiently stigmatizes with reproach the unveiled face of women of bad character. (Genesis 24:64; Jeremiah 3:3) The custom among many Oriental nations both of coloring the face and forehead and of impressing on the body marks indicative of devotion to some special deity or religious sect is mentioned elsewhere. The "jewels for the forehead," mentioned by Ezekiel, (Ezekiel 16:12) and in margin of Authorized Version, (Genesis 24:22) we”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Vail or Veil — A covering for the head usually worn by women -- Ge 38:14. Was worn As a token of modesty. -- Ge 24:65. As a token of subjection. -- 1Co 11:3,6,7,10. For concealment. -- Ge 38:14. The removing of, considered rude and insolent -- Song 5:7. Removing of, threatened as a punishment to ungodly women -- Isa 3:23. Moses put one on to conceal the glory of his face -- Ex 34:33; 2Co 3:13. Illustrative Of the spiritual blindness of the Gentile nations. -- Isa 25:7. Of the spiritual blindness of the Jewish nation. -- 2Co 3:14-16.”
  9. Easton's Bible Dictionary “Easton's Bible Dictionary: Cauls — In Isa. 3:18 this word (Heb. shebisim), in the marg. "networks," denotes network caps to contain the hair, worn by females. Others explain it as meaning "wreaths worn round the forehead, reaching from one ear to the other."”
  10. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:8: is of . . . of--takes his being from ("out of") . . . from: referring to woman's original creation, "taken out of man" (compare Gen 2:23). The woman was made by God mediately through the man, who was, as it were, a veil or medium placed between her and God, and therefore, should wear the veil or head-covering in public worship, in acknowledgement of this subordination to man in the order of creation. The man being made immediately by God as His glory, has no veil between himself and God [FABER STAPULENSIS in BENGEL].”
  11. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 11:9: For this cause ought the woman to have power on her head,.... The generality of interpreters, by power, understand the veil, or covering on the woman's head, as a sign of the man's power over her, and her subjection to him; which Dr. Hammond endeavours to confirm, by observing that the Hebrew word which signifies a woman's veil, or hood, comes from a root which signifies power and dominion; but in that he is mistaken, for the word is derived not from to rule, govern, or exercise power and authority, but from to expand, stretch out, or draw over, as a woman's ve”
  12. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 38:8: [THAT DID SERVICE.] Scripture states this because it is the custom of all women to beautify themselves. They look at their faces in brass or glass mirrors every morning to arrange the head coverings 4 Hebrew, pe’arim . upon their heads. These head coverings are mentioned in the Book of Isaiah. 5 Is. 3:20 speaks of the pe’arim (the headtires). The custom of Israel was the same as the Moslem practice unto this very day. 6 Moslem women in I.E.’s day placed head coverings on their heads. Hence I.E.’s comment. Now there were in Israel women who served God and remove”
  13. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 11:4: But every woman that prayeth or prophesieth,.... Not that a woman was allowed to pray publicly in the congregation, and much less to preach or explain the word, for these things were not permitted them: see Co1 14:34 but it designs any woman that joins in public worship with the minister in prayer, and attends on the hearing of the word preached, or sings the praises of God with the congregation, as we have seen, the word prophesying signifies, with her head uncovered. It may seem strange from whom the Corinthian women should take up this custom, since the Je”
  14. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:3: The Corinthian women, on the ground of the abolition of distinction of sexes in Christ, claimed equality with the male sex, and, overstepping the bounds of propriety, came forward to pray and prophesy without the customary head-covering of females. The Gospel, doubtless, did raise women from the degradation in which they had been sunk, especially in the East. Yet, while on a level with males as to the offer of, and standing in grace (Gal 3:28), their subjection in point of order, modesty, and seemliness, is to be maintained. Paul reproves here t”
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