UNCOVERING THE TRUTH ABOUT HEADSHIP
by Steve Zeisler
A few years ago as I was driving on one of our fine California highways,
a sudden rainstorm made driving conditions very dangerous. It seems my brakes
got wet because when I touched them the car careened off the freeway and
up the embankment, coming to a halt just a few inches from a post. I remembered
this incident as I studied for this message from the passage from 1 Corinthians
11 which we have come to this morning. The church in Corinth had a problem
with speed; they were reluctant to ever apply the brakes and slow down.
In my journey south on Highway 5, I was driving aggressively, making good
time, as the saying goes, and the last thing I was thinking about was braking.
That is, until I suddenly found myself sliding up a grassy slope, my car
out of control. Forward progress is fine, but I am sure you agree that an
integral part of that is knowing when to accelerate and when to apply the
brakes. At times it is unwise to press for every advantage that seems open.
The Corinthians needed to learn this lesson, as we have seen demonstrated
time and again in these studies.
For instance, they fought amongst each other over which teacher-Paul, Apollos,
Peter or whomever-was the more gifted. The apostle quotes them in the opening
chapter as saying, "I am of Paul," and "I of Apollos,"
and "I of Cephas," and "I of Christ" (v.12). Their knowledge
and learning had resulted in their becoming puffed-up and arrogant. They
treated sexual misconduct as a minor thing, hardly worthy of their attention.
As a result, sexual sin of a gross nature had entered among them. They were
so taken up with their rights that they summoned each other before the courts
to plead their case. They pressed for every apparent advantage, foot to
the floor at all times, with no thought of slowing down. They insisted on
exercising their rights and freedoms-and in the main they recognized freedoms
which the gospel genuinely granted them as children of God. But, as the
apostle has been at pains to point out, so what if they had rights and freedoms?
Were they willing to learn to restrict those rights and limit those freedoms
for love's sake? If they were going to make progress in the Christian life,
they needed to learn when it was time to put on the brakes.
DIFFICULTIES IN CORPORATE WORSHIP
As we have already seen, the phrase "Now concerning..." which
we have come across several times already in this letter, is an indication
that the apostle is about to embark on a different topic. The opening word
in 11:2 to which we come today, the word "Now," is a shortened
version of this phrase, but it does introduce us to a new topic. This section,
which goes all the way through chapter 14, deals with public worship. When
the Corinthians met, as we are meeting today, to worship God, to hear from
him and to express their gifts, they were encountering problems. They included
this matter in the series of questions which they had for the apostle, and
here in these chapters he gives his word on what they should do about these
issues.
One problem, which we will look at next week, was that some wealthy Christians
were flaunting their position and taking advantage of the less fortunate
among them. This became apparent when they met for "the Lord's Supper"
together as a body, leading Paul to ask the pointed question of 11:22, "...do
you despise the church of God, and shame those who have nothing?"
Later, he takes to task those who because of their spiritual gifts felt
they had no need of others in the body. And in chapter 14 he addresses those
who were speaking in tongues in so loud and competitive a manner that strangers
who heard them imagined they were mad. We will meet all of these problems
in later messages.
MEN AND WOMEN
The issue which we will look at today, however, concerns the need for men
and women to understand one another so that the worship experience which
they share together is harmonious rather than divisive. Apparently, a group
of women in Corinth who had discovered that they had new rights and freedoms-here
we go again-had, in the exercise of those rights, made it difficult for
others among them to participate in public worship. Here is what Paul has
to say about this problem. 11:2:
Now I praise you because you remember me in everything, and
hold firmly to the traditions, just as I delivered them to you. But I want
you to understand that Christ is the head of every man, and the man is the
head of a woman, and God is the head of Christ. Every man who has something
on his head while praying or prophesying, disgraces his head. But every
woman who has her head uncovered while praying or prophesying, disgraces
her head; for she is one and the same with her whose head is shaved. For
if a woman does not cover her head, let her also have her hair cut off;
but if it is disgraceful for a woman to have her hair cut off or her head
shaved, let her cover her head. For a man ought not to have his head covered,
since he is the image and glory of God; but the woman is the glory of man.
For man does not originate from woman, but woman from man; for indeed man
was not created for the woman's sake, but the woman for the man's sake.
Therefore the woman ought to have a symbol of authority over her head, because
of the angels. However, in the Lord, neither is woman independent of man,
nor is man independent of woman. For as the woman originates from the man,
so also the man has his birth through the woman; and all things originate
from God. Judge for yourselves: is it proper for a woman to pray to God
with head uncovered? Does not even nature itself teach you that if a man
has long hair, it is a dishonor to him, but if a woman has long hair, it
is a glory to her? For her hair is given to her for a covering. But if one
is inclined to be contentious, we have no other practice, nor have the churches
of God.
In our day as no other time in history perhaps, male and female roles have
come under intense scrutiny. This is one issue that is almost certain to
cause debate and division whenever it is raised. But even if feminism were
in no way controversial today, this would still be a difficult passage for
the simple reason that we are looking at a question which was at issue,
in a Mediterranean setting, almost two thousand years ago. We do not dress
the same way today. We do not conduct our worship meetings the same way
they did.
Furthermore, to make things even more difficult, there are problems with
the Greek syntax in this passage. For example, it is very difficult to determine
what is meant by the words in verse 10, "...the woman ought to have
power on her head" (KJV). Add to that the fact that the word which
is translated "head," the most important word in this section,
has been the subject of much debate during the past 10 to 15 years. The
scholars differ as to whether the word, when used metaphorically, has the
sense of "source," "authority," "prominence,"
or some combination of those words. Finally, we have added difficulty with
this section because Paul himself frequently changes the basis of his argument.
At various points he argues and makes his case on the basis of tradition,
creation, physiology, common sense, and the nature of things. .The result
is an argument that is tightly woven, requiring effort on our part to follow.
Let us fasten our seatbelts and trust God to teach us the truth of this
passage.
CULTURE AND CREATION
First, as we have noted, in his advice the apostle at times refers to the
customs and traditions of the Corinthian setting--and customs and traditions
change. Covering the head had a clear, symbolic meaning in Corinth in the
first century, I do not see even one woman wearing a hat in church this
morning. Twentieth century customs make no such demands on women. Thus we
must understand the point which Paul is making in order to make the application.
But, on the other hand, the apostle is also saying that certain things are
always true no matter what the age. These are the things that are true by
nature. No matter what the culture, therefore, these do not change. It is
important that we make this distinction.
Headship, according to Paul, is a condition that does not change with the
age or with the culture. Verse 3 renders this concept in very clear terms:
"I want you to understand that Christ is the head of every man, and
the man is the head of a woman, and God is the head of Christ." The
Father is eternally head of the Son. Using the insights drawn from the creation
account in Genesis 2, Paul notes that the man, having been created first,
will always-no matter what the culture or era-be head of the woman. However,
the apostle wisely observes that human origins teach a second truth. Every
man since Adam originates from a woman-his mother-and therefore the equality
and interdependence of men and women must be asserted in addition to upholding
the important concept of male headship.
Having called attention to matters which never change (headship and equality),
we need to distinguish which particulars in this passage were significant
in first century Corinth but are not so today. Further, we should do some
careful thinking about what actions, perfectly innocent in themselves, have
the capacity to "make a statement" in our setting which mature
Christians therefore will refrain from.
Regarding the Corinthian culture of that day, I will read a quote from David
Prior's commentary:
In first century Greece, dress for men and women was apparently
very similar, except for the women's 'head-covering' (here called kalumma
or 'veil'). This, incidentally, was not the equivalent of the Arab veil,
but a covering for her hair alone. The normal, everyday dress of all Greek
women included this kalumma. The only women who did not wear them were the
hetairai, who were the 'high-class' mistresses of influential Corinthians.
Also, slaves had their heads shaved, and the same practice was enacted as
punishment for convicted adultresses. It has been further suggested that
the sacred prostitutes from the local temple of Aphrodite did not wear veils.
Evidently, some of the Corinthian women believers, in an expression
of their new-found freedom, were unbinding their hair in church. Such action
was so likely to be misinterpreted that the apostle directs them to stop
the practice, lest their "head" be dishonored.
Obviously, Paul uses the word"head" here in two different senses:
at times with reference to the physical head-the part that sits atop the
shoulders-and also, with reference to someone with whom you have a relationship-your
husband, your spiritual head, whomever. We should be careful to make this
distinction when we come across this word"head" in this section.
What Paul is saying is that the Corinthian women had a head, either the
male leadership in the church, or, more likely, their husbands. For a women
then to come into a public worship setting and in an expression of freedom
unbind her hair, would be dishonorable to her head. It would disgrace and
limit him in his worship. We are back to the old argument: insistence on
one's rights at times may be hurtful to others. This symbolic action declared
that the one doing it was so unconcerned for the standing of her head, her
husband, that she did not mind being mistaken for his mistress, or as a
prostitute.
HEADSHIP AND HAIR
Now let us try to understand what is meant here by headship. When you meet
someone, the first thing you notice about the person is his or her head.
The head is the focal point, the highest, most prominent part of the body.
I believe that it is this idea of prominence in relationships that Paul
is getting at here. For instance, God the Father and Jesus are co-equal,
co-eternal, but God the Father is the prominent figure in that relationship.
Jesus' role, he himself said, was to "glorify My Father." The
same thing is true in the relationship between husband and wife.
Now let me say right away that this does not mean that men are more worthy,
more valuable or smarter or anything like that. Prominence implies authority
in a relationship, but this passage is not about submission to authority;
it is about honor and disgrace. Generally speaking, in most relationships
between men and women, the man is the more prominent figure. Men are taller
than women, as a rule, although for a period in the early teen years girls
do grow taller than boys, to everyone's discomfort.
But on the whole, men are taller, and thus more prominent, than women. In
the animal world this is also true. The male lion with its mane, the colorfully
plumed peacock are two examples of prominence in the male species. This
says nothing about their value. Male lions, for instance, are notorious
for their laziness. Visually, however, they are more prominent than lionesses.
By the way, I am glad to see that the wife's adoption of her husband's surname
has come back into vogue. For a while it seemed many women wanted to either
retain their own names or use hyphenated versions of both names. This practice
seems to be on the wane as women are recognizing their husbands' headship
by taking their names.
There are many ways therefore by which we could conclude from observation
(in addition to the teaching of Genesis) that in a human pair the male is
the more prominent figure. Paul's exhortation then, is, "Wives, when
you sit in church with your husband, do not disgrace the one who has prominence
in your relationship." There is nothing wrong with women expressing
their gifts; Paul is merely encouraging them to do things properly. "Pray
and prophesy," he is saying, "in such a way that your husband
is not dishonored." God designed things so that the man is the more
prominent figure in a pair of spiritual equals who need one another. God
made us to be dependent upon one another. Woman originated from man. Men
originate from women. But a Christian wife has a head, and she needs to
recognize that when she worships.
Let us look briefly at the natural symbolism of hair as Paul describes it,
beginning in verse 14. Long hair, says the apostle, is disgraceful on a
man but proper for a woman. Verse 14: "Does not even nature itself
teach you that if a man has long hair, it is a dishonor to him, but if a
woman has long hair, it is a glory to her?" When I was a long-haired
young Christian, back in the '60's, I had trouble with this verse. With
time, though, I have come to see what Paul means. "Long" hair,
of course, is a relative term. Long compared to what? we could ask. I don't
think the apostle's concern here is with measuring strands of hair, rather
I think he is talking about beautiful hair. Other New Testament letters
(1 Peter 3:3; 1 Tim.2:9) speak of the beautiful and attractive qualities
of women's hair, worn in long braids and adorned with jewelry. I think that
is the quality Paul is referring to when he speaks of "long" hair
in this passage. Long-beautiful-hair is appropriate for a woman, inappropriate
for a man. Men are most often concerned that their appearance proclaim them
to be successful, authoritative, or potent. Women, even in this age of "dress
for success," naturally retain a concern for beauty. If a man seems
overly concerned with being "pretty," we tend to question his
masculinity. Paul is raising the question of propriety here. Nature may
teach us these things in that men as a rule tend to go bald in their later
years, while women as a general rule retain their hair.
When the Corinthians worshiped, therefore, Paul says that a man should worship
with his head uncovered, and woman with covered head. The man symbolically
represents one aspect of humanity at worship, and the woman represents another.
Both are needed. Second Corinthians 3:18 helps us with the man's symbolic
role: "But we all, with unveiled face beholding as in a mirror he glory
of the Lord, are being transformed into the same image from glory to glory,
just as from the Lord, the Spirit." Pagan worship, by contrast, is
a thing of darkness; it is hidden and mystical, unattractive and uninviting.
Christian worship should have an open quality about it. Redeemed humanity
is the apex of God's creation, reflecting, in a sense, God's greatness,
"from glory to glory." When husband and wife worship together,
the man without any covering (even long hair) boldly thanks and praises
God-the one creature made in the image of the Creator. But the human pair
must also indicate humility in worship. We have nothing to offer anything
in creation (including angels who observe us for their own instruction)
if independent human glory should assert itself. The woman, whose beautiful
hair well represents the glory of man, can symbolically make this second
point-we humbly depend on God for everything-by covering her hair. Either
message-boldness or humility-would be inadequate without the other.
So both man and woman are necessary for worship. The majestic expression
alone, without the factor of humility, or humility alone, without some sense
of the majestic expression, are incomplete. Both are needed. That is why
Christian men and women ought to worship together. There is nothing demeaning
or diminishing about being given either role; both are necessary in order
for Christian worship to be full.
PRACTICAL CONCLUSIONS
How does this apply directly to us as a body? First, I would say that women
should consider their relationships with their husbands. If you are acting
in a way that undermines your husband, then you should rethink what you
are doing. He is not necessarily more capable or better than you, but he
is the head, the prominent one in your relationship. Most of the world will
see your relationship in that light. Thus you demean yourself if you bring
dishonor to him.
The recent revelations concerning President and Nancy Reagan's interest
in astrology make my point here. Mrs. Reagan is an extraordinarily powerful
woman. She is probably one of the most powerful people in the world today.
It is clear that she has influence in her husband's life. Her influence
installs and removes Cabinet members; she gives advice on international
affairs. But recent revelations of her dabbling in astrology have brought
dishonor to her husband. Her choices to do so have brought disgrace upon
him; and she, too, has been diminished. For Christians, that is wrong behavior,
no matter what reasons are offered.
Secondly, I would like to say here that tradition is good. Paul opens this
section by commending the Corinthians for recognizing the value of tradition.
There is nothing wrong with using traditions to make statements. We do not
have many traditions here in our church, although we perhaps have become
so used to some of them we do not easily see them. We recently had a discussion
about the show drums which were on the platform during a service. This is
hardly traditional at PBC. The discussion did not center on whether drums
should or should not be used in worship. All agreed that percussive instruments
do have a place in worship. The question that was asked, however, concerned
the wisdom of displaying a set of drums here when in fact there was no need
to do so. Paul is perfectly willing to uphold tradition; there is nothing
wrong with it. We, too, should be willing to do likewise.
This passage does not forbid ministry; we should be clear about that. It
is not saying that women should cease prophesying and praying in public.
What the apostle is appealing for, rather, is that we do it right. Choosing
to limit our freedoms does not abolish them.
I am enthusiastic about this section of 1 Corinthians regarding how Christians
should worship. It is important that when we meet together as a church,
we are doing something that is unique. As redeemed humanity, we can reflect
back God's glory to him. This requires the gifts and contributions of us
all. Let us do it wisely, so that all may participate, and in a way that
none will be hurt in the process.
Catalog No. 4071
1 Corinthians 11:1-16
Thirteenth Message
Steve Zeisler
May 15, 1988
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