Bishop's Epistle: The Christian Woman's Headcovering II

Four Spiritual and Scriptural Arguments

(1 Corinthians 11: 7-10).

In verses 7 through 10 of 1 Corinthians 11 the Apostle presents his argumentation for the headcovering, and the order of headship that the headcovering represents. As we continue, it will become clear to the reader that these arguments are at once spiritual and scriptural.

We will proceed in our examination of this passage by using verse 10 as the pivotal point for the text:
“For this cause ought the woman to have power on her head because of the angels” (verse 10).

“For This Cause.”

The statement “for this cause” is with the accusative case in the Greek language, which indicates the cause or reason of the act. The “act” in this situation is that the women ought to be covered. “For this cause,” referers to the preceding statements in verses 7 through 9, and also includes the cause given in verse 10; namely, “because of the angels.” The Bible states in this passage (verses 7-9) that the man, indeed, “Ought not to cover his head for in as much as he is the image and glory of God, but the woman is the glory of the man; for the man is not of the woman but the woman of the man. Neither was the man created for the woman but the woman for the man. For this cause ... because of the angels.”

My friends, this is what the Bible is teaching. As much as this may rub our fur the wrong way, or ruffle our feathers, we must, as mature Christians, submit our conscience to the Word of God.

As we look closely at these verses, there are four arguments given in support for the injunction for the Christian woman to have her head covered in the place of meeting.

Argument one: She is the glory of the man;
Argument two: She was created from the man;
Argument three: She was created for the benefit of the man;
Argument four: She should be covered because of the angels.

We will proceed to examine these causes in a close manner.

Argument one: The woman is the glory of the man (verse 7).
Here the apostle Paul writes that the Christian woman is to have a covering on her head, when in the public meeting place, because she is the glory of the man. The Apostle shows that just as man (Adam) was made in the the image and glory of God - as Godʼs representative - even so, the woman Eve, in turn, was made to be the glory of man, to be manʼs representative. As the man is a representative of the glory and perfection of God among all other creatures (so that the fear and dread of him are on every beast of the field), so the woman represents the power and the authority of man in the home and society at large. Since man shows forth the glory of God, it, therefore, follows that the woman shows forth the glory of man.

The ministry of the woman to manifest the glory of man is beautifully demonstrated in the name that Adam gave her. He called her Eve: the “mother of all living” (Genesis 3:20). Then we see how well the preacher (Solomon) put it when he asked, “Who can find a virtuous woman? Her price is far above rubies, the heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. Her husband is known in the gates, when he sitteth among the elders of the land. ...Her own works praise her in the gates” (Proverbs 31:10-12, 23, and 31b).

The argument presented in verse 7, for the Christian woman to have a symbol of her husbandʼs, fatherʼs etc. authority (or headship) on her head, is as follows: The glory of God (the man), should not be veiled in the presence of God. To veil the glory of God (the man) in the presence of God would be an acted out contradiction. Therefore, by the same logic: The glory of man (the woman) should be veiled in the presence of God. That is, in the assembly where the believers are in Godʼs presence (in a corporate manner), the glory of man is not to be flaunted.

Argument two: The woman was created from the man; or, the woman is from the man (Verse 8).
In this second argument the notion of principality rests upon the fact of priority. That is to say: That which is primary (first) must be the principal; that which is authoritative. Man was created first, and as a result was placed as the federal head of creation, by being the image of the divine Dominion. The woman was made out of man and was made superior to other creatures. Therefore, she shines with the reflection of manʼs glory just as the moon shines with the reflected glory of the sun. She derives this honor from him (the man) out of whom she was made; thereby, being subject to him. Adam Clark stated it on this wise: “Paulʼs meaning is that the man does not belong to the woman as if she was the principle but the woman belongs to the man in that view.”

Argument three: The woman was created for the benefit of man (verse 9).
From the Genesis record it is clear that man is the origin of woman and the reason for her creation. She was created to be a helpmeet for him; so, she was naturally made subject to him. She was made for him - for his use - for his help - for his comfort. Because this is true, she who was intended to be always subjected to the man should do nothing in the Christian assembly that gives the appearance of an affectation of authoritative equality; such as removing her headcovering.

Now, on the simple merit of “principal” and secondary creation” the woman holds a second place to man in Godʼs economy of order. It must be remembered that this “second place” is not in human value, but in rank only.

Moreover, apart from the arguments given above, Eve solidified this position for her gender in the fall. Notice the judgment pronounced upon the woman from the month by Yahweh: “... your desire shall be to your husband, and he shall rule over you” (Genesis 3:16). Beloved, for these reasons Christian women should not strive for an equality in rank: such as appearing in public worship with uncovered heads.

One feels compelled to soften what may sound harsh to modern ears by saying that there is no superiority nor inferiority in the humanity between men and women. But, this superiority and inferiority is only in the headship, or in the rank which each gender holds within the church and the Christian family, and by extension - society at large. At this point we will go further into 1 Corinthians 11:10 by examining the next statement.

Argument four: Because of the angels.

The author has written on this topic in his work entitled, The Sons Of God And The Daughters Of Men, (which may be acquired through the Biblical Research Institute of Bishop Jerry Hayes™). The following text is an adaptation from that work.

When the apostle Paul writes on the subject of headship, one of the reasons that he gives for the Christian woman to wear a headcovering in the public assembly is “because of the angels.” Since the apostle did not specify what category of angels, we must assume that all categories are intended. There are two primary categories with which we are interested: the angels of God, and the fallen angels.

In Paulʼs teaching of headship we are instructed that the head of Christ is God, the head of man is Christ, and the head of the woman is the man (1 Corinthians 11:3). We are further told, that in public worship a man is to be uncovered, while a woman is to have her head covered (which serves) to demonstrate to the angels (both un-fallen and fallen) that she resides under a protective covering.

When the angels of God (who are ministering spirits [Hebrews 1:14], and who are present in great numbers in the Christian assemblies in a very special way [Hebrews 12:22]), see the Christian woman covered, it speaks to them of order and delegated authority. Therefore, it directly affects their attitude in ministering on behalf of the saints of God. This is particularly true since man and woman, as husband and wife, serve to represent Christ and His church (Ephesians 5:22-32). The angels of God have known only one primary sin: namely, the violation of headship (Isaiah 14:13-14; and see Ezekiel 28:13ff), where Lucifer cast aside his covering (i.e. the precious stones of the earth), and violated headship by exalting his throne to be equal to Godʼs. On the other hand, when the angels of God view Christian women uncovered, it speaks to them of rebellion and a disregard for created order. This, also, directly affects their attitude of ministry to the church. Rebellion against Godʼs created order of headship was the original sin, and ministering angels cannot help but be adversely affected when they witness the same transgression in the body of Christ.

(Hebrews tells us that we are surrounded by heavenly beings who are bearing witness to the lives we live. So, as a consequence, we must be watchful how we run our race, for in the stands the heavenly hosts are witnessing the contest. “Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us” (Hebrews 12:1).

Running counter to the angels of God, are the fallen angels. When these lieutenants of Perdition prowl about the assembly of the righteous, spying out the weak ones upon whom to prey, it is an effective defense for the Christian woman that she be seen with a covered head; thereby, giving testimony to these fallen angels that she resides under a spiritual covering of protection. The fallen Angels are put on notice, by such a display on the part of the Christian woman, that she cannot be touched, cannot be spiritually seduced, without first penetrating her male covering.

It was not Adam that was deceived, but Eve. It seems that a woman has a natural tendency to be easily led astray. The Bible student cannot easily ignore what Paul wrote to his son Timothy in 1 Timothy 2: 11-14. There, the Apostle writes: “Let the woman learn in silence with all subjection. 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. And Adam was not deceived, but the woman being deceived was in the transgression.” Here, the apostle Paul is putting a prohibition on a womanʼs role in public teaching and preaching. He bases the restriction on Genesis chapters 2 and 3. The appeal to the creation account makes the restrictions universal and permanent.

1. “Adam was first formed.” Paul appeals to the priority of Adam in creation, which predates the fall. Thus he views the man/woman relationship set forth in this passage as grounded in creation. This reason militates against those who would argue that since the new birth reverses the curses of the fall, there is no distinction between the roles of men and women in the Kingdom of God.

2. “The woman being deceived.” Paul argues that since the woman was deceived (and then led Adam astray), she is not to be entrusted with the teaching function of a bishop (or elder) in the public worship services of the assembled church. Of course this prohibition is qualified by the same Apostleʼs teaching in 1 Corinthians 11, where we are told that the Christian woman may, indeed, pray and preach in the public assembly, IF she does so under her covering; by which she demonstrates to all (human and angel alike) that she ministers in a delegated role under male supervision.

Therefore, the tendency of the woman to be easily deceived makes her an easy target for the dark side of the spiritual world. The denominational Christian landscape is dotted with Christian (so-called) organizations founded by women who were seduced by lying spirits. So, the teaching of the New Testament that a woman wear a headcovering within the assembly is not only her badge of authority (to function on equal footing with her male counterpart, in prophesying and praying), but, is also her shield, which protects her from fallen angels that have a history of seducing human women, both physically (Genesis 6:1-2) and spiritually (Genesis 3:1-6).

Apostolically Speaking

☩ David Ignatius