Head Covering—Just a Tradition? (3)

Man and Woman in the Light of Creation

We are indebted to Matthew Henry for the well-known saying, “The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.”

Less well-known, but equally beautiful and instructive, is what Matthew Henry wrote in the same context of Genesis 2, “Observe that Adam was first formed, then Eve (1 Timothy 2:13), and she was made of the man and for the man (1 Corinthians 11:6 & 9), all which are urged there as reasons for the humility, modesty, silence, and submissiveness of that sex in general, and particularly the subjection and reverence which wives owe to their own husbands. Yet man being made last of the creatures, as the best and most excellent of all, Eve's being made after Adam, and out of him, puts an honour upon that sex, as the glory of the man (1 Corinthians 11:7). If the man is the head, she is the crown; a crown to her husband, the crown of the visible creation. The man was dust refined, but the woman was dust double-refined, one remove further from the earth.”

Matthew Henry here refers to 1 Corinthians 11. This chapter shows that, although both the man and the woman are made in the image and after the likeness of God, the man is the glory of God, and the woman is the glory of the man. When the apostle writes about the need for women to cover their head in the public worship services of the church, he refers to the ordinances of our Maker. He places man and woman in the light of Creation. Let us see what that means for our topic “Head Covering—Just a Tradition?”

Glory of God and glory of the man

In the first six verses of 1 Corinthians 11, Paul has emphasized the tradition of the apostles and the Headship of Christ. The wearing of a head covering by women is not just a human tradition; it is part of the apostolic tradition, and it is implied by the Headship of Christ. In the following six verses, the apostle mentions a third argument—the position of man and woman in the light of Creation.

Verse 7 reads, “For a man indeed ought not to cover his head, for as much as he is the image and glory of God: but the woman is the glory of the man.” It is remarkable that Paul does not say, “The woman has been created in the image of the man.” Both Adam and Eve were made in the image of God (Genesis 1:26-27). Both were created with knowledge, righteousness, and holiness. Yet there is a difference between the man and the woman. Man is said to mirror the image of God in a manner that the woman does not. Man is God’s glory in a sense that the woman is not. The man has the leadership role in family, church, and state. The woman has been placed by God in a subordinate role, a role of submission to the man. Man is God’s glory not only because he is the crown of God’s Creation, but also because he reflects the Lord’s divine majesty and kingship as no other creature does. God created man directly from the dust to rule over all Creation. Man reflects God’s attribute of sovereignty in a special way.

Therefore, “a man ought not to cover his head.” If a man would cover his head in public worship, he would deny his special place as God’s image and glory. The woman, on the other hand, is man’s glory. She was taken out of man to be a helper suitable to him. She is his companion and assistant in the task of godly dominion. She does not reflect God’s glory as a ruler but rather reflects the man’s glory as a sovereign, for she serves under his authority. She becomes a queen, if he is the king (Charles Hodge). For that reason, a woman must worship with her head covered. If she would uncover her head, man’s glory would be seen. In the worship gatherings of the church, however, only God’s glory should be seen. That is the divine order.

Of the man and for the man

In verses 8 and 9 the apostle supports his argument by noting two facts which took place when Adam and Eve were created. First, Paul refers to the origin of the woman. Eve originated from Adam. “For the man is not of the woman; but the woman of the man” (verse 8). Adam was not in any way derived from a woman; he was created directly by God. The opposite is the case with regard to the woman. Eve was derived from Adam. Made out of one of Adam’s ribs, she could be called by him “bone of my bones, and flesh of my flesh” (Genesis 2:23). In 1 Timothy 2 Paul makes a similar statement to prove the subordination of the woman to the man. He writes, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve” (verses 12-13). Adam was created first because he was to be the leader, the head of the marriage covenant. Eve originated from Adam to be at his side. The woman is “of the man.” That does not mean that she is inferior but that her position, task, and gifts are of a different nature.

Secondly, Paul refers to the purpose of the woman. “Neither was the man created for the woman; but the woman for the man” (verse 9). Eve was created for Adam, as a helpmeet unto him. God could have created Adam and Eve at the same time and in the same manner. Yet, He created Adam first and then took Eve out of Adam. The relationship between man and woman is founded upon a Creation ordinance. The realities and principles pointed out by the apostle abide forever and must be reflected in public worship. This may look old-fashioned in the eyes of modern man, living in an age of equal rights and emancipation, but it is required by God’s infallible testimony.

Sometimes it is suggested that the subordinate position of the woman has only been caused by sin. This is clearly not the case. It is true that, after the fall in Paradise, the woman has been placed more explicitly under the man’s dominion. “Thy desire shall be to thy husband, and he shall rule over thee” (Genesis 3:16). The marginal annotation in the Dutch Authorized Version paraphrases this as follows, “He shall have power to command thee, which shall be troublesome now for thy flesh, whereas before the fall it was not but delightful.” As a result of sin, the gentle yoke of marriage frequently turns into a heavy yoke. Nonetheless, the subordinate position of the woman is, first and foremost, rooted in God’s Creation.

It is sad that fallen man rebels against the ordinances of his Creator. Man’s unbridled lust for power degrades many a woman into a slave. The feminist movement, on the other hand, seeks to overthrow God’s order of authority. In the state of innocence, this order was a cause of joy for both man and woman. Something of this is still found in a marriage where love dwells. Loved and respected by her husband, the woman will accept his guidance with joy and submit herself to him in love. In return, the husband will protect his wife and care for her in a tender way. Alas, how often this is different, even in so-called Christian marriages! Still, God’s ordinances will never change. They are holy and wholesome. “In keeping of them there is great reward” (Psalm 19:11).

A power on her head

Meanwhile, the apostle has laid a solid foundation for the conclusion he draws in verse 10—“For this cause ought the woman to have power on her head because of the angels.” There are three words here which should have our special attention: the words “power,” “head,” and “angels.” In the next article we shall try to answer the question concerning what angels have to do with the woman’s head covering within the congregation. Now we want to focus on the other words.

First, we look at the word “power” to see what it means. In the Greek a word is used (eksousia) which can also be translated with “authority,” “liberty,” “competence” (see, for example, 1 Corinthians 8:9). This led some commentators to the view that the head covering of the woman —according to Paul—is a symbol of her own authority, her dignity, her liberty to pray and prophesy. From the context it is evident, however, that this is not the right interpretation. The apostle deals with the woman’s subordinate position. She is under authority (compare the usage of this word in Matthew 8:9). It is only natural that this position requires an outward, visible sign or symbol. The woman is ofof the man and for the man (verse 9). “For this cause ought the woman to have power on her head...” (verse 10). In other words, the head covering is a token of her subjection. By covering her head, she testifies that she places herself willingly under the authority of her male counterpart. She carries a “power” on her head.

This leads us to the other question. Why should a woman have a token of submission on her “head”? This answer is simple. Already in ancient times, a head covering revealed something of the one wearing it. If someone wore or wears a crown, he must be a king. Among the Israelites, the high priest would wear a head covering different from that of the ordinary priests. This sheds light on 1 Corinthians 11:10. One’s head represents oneself. Although Paul does not specify what type of head covering a lady should wear—a veil, a scarf, a hat, or something else—the important thing is that her head should be covered when she attends the worship gatherings of the church. By doing so, she confesses that the man is the head of the woman. This is not a matter of style or fashion but rather one of obedience.

Not without one another

Does all of this mean that men are better than women? Is there reason for men to feel superior and act in pride? Not at all! Paul gives no comfort to men who read too much into the previous verses. He wants to take away any misunderstanding. On the one side, there is the danger of a godless emancipation of women, unwilling to “play the second fiddle”; on the other side, there is the danger of a cold-hearted dominance of men, all too eager to lord it over the “weaker sex.” Therefore, the apostle continues in verses 11 and 12, “Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God.”

The reasoning of the apostle is very plain. He first points to the fact that God created a man as well as a woman at the beginning of history. The Lord said, “It is not good that the man should be alone” (Genesis 2:18). Without the female gender, there would be no mankind, no history, and no church. Both man and woman owe their existence to each other; they are truly interdependent. Then Paul points to the fact that in the eyes of the Lord, or in Christ, there is no difference between male and female. This applies specifically to the issue of salvation (Galatians 3:28). Finally he makes the realistic statement that every man—apart from Adam—is born from a woman. To put it simply, each man has a mother or had a mother. Moreover, no man could ever be born again if he would not first be born as a child.

Commenting on verse 11, John Calvin writes, “The one cannot get on without the other. Should they be separated they are like the mutilated parts of a mangled body. Let them, then, be tied to each other by this bond of mutual service.” Pointedly he remarks that a man without the woman would be a head without a body, and a woman without the man would be a body without the head.

This might be called the application of 1 Corinthians 11:7-12. God, who has ordained all things after His own will, demands that the woman know her place and act accordingly, and that the man does not abuse his power. That, indeed, is the recipe for a balanced relationship and a blessed marriage life!

— Rev. C. Sonnevelt
Lethbridge, AB

— to be continued —

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