What does Paul mean by women covering their head?
But a woman dishonours her husband* if she prays or prophesies without a covering on her head, for this is the same as shaving her head. Yes, if she refuses to wear a head covering, she should cut off all her hair. And since it is shameful for a woman to have her hair cut or her head shaved, then she should wear a covering. I Corinthians 11:5-6
In this section Paul’s main concern is irreverence in worship. The praying and prophesying mentioned here were in the context of public worship. When a man prayed or prophesied, he was to do so without his head covered. In contrast, when a woman prayed or prophesied, she was to do so only with her head covered. We do not know conclusively what the historical situation was. A woman uncovering her head could have meant (1) that she was not wearing a veil; (2) that she was not wearing a shawl or true head covering; or (3) that her hair was loosened and hanging down.
Remember that Paul gave these instructions in response to a question that had been sent to him by the Corinthian believers. Paul explained that the men were not to cover their heads because they are “God’s glory” (11:7); to do so would be to shame their head (Christ.) So in worship, the men should not veil themselves because that would dishonour God. Women were allowed to pray and prophesy in public worship (a great freedom for them); Paul’s only stipulation for the Corinthian women was that they should cover their heads when doing so.While the general principle of propriety and distinctions between men and woman still stands, the cultural advice given here about head coverings need not be considered as binding to all the churches for all time. Indeed, when Paul wrote to Timothy with advice about the women in the church in Ephesus, he did not tell Timothy to make sure the women covered their heads. Instead, his advice focused on modesty in their dress (1 Timothy 2:9-10). The situation in Corinth may have been that women were coming to church with their heads uncovered and this was causing disruption. Although the reason for the problem is unknown, we can gather that Paul’s concern was that nothing disrupts worship. So he advised the Corinthian women to cover their heads in public worship much as he advised the Christians not to eat meat offered to idols in public situations. The women were certainly free to not cover their heads just as they were free to eat meat offered to idols. Neither of these mattered regarding their salvation. However, Paul always advised that Christians show deference to others in order to promote unity.
The statement that for a woman to have her head uncovered in worship would be the same as shaving her head is cultural and, again, the reason for the statement is unknown, although 11:6 hints that a shaved head was a disgrace. Some commentators believe that a woman with a shaved head may have been a temple prostitute or the dominant mate in a lesbian couple. Such women who became Christians not only needed to grow out their hair (11:15) but also to cover their heads in worship in recognition of their relationship to God and to their Christian brothers under God.
A modern example might be a Christian woman living in an Eastern culture. While that Christian is certainly “free” to wear shorts and a T-shirt (and would not have any problem doing so in the United States), she should set aside that freedom out of respect for the culture in which she lives. She should dress modestly and cover what should be covered. She will have far more acceptance by doing that than by flaunting her freedom to dress in a certain way that would be acceptable elsewhere.
To further make the point that women should cover their heads in public worship, Paul wrote that if a woman refuses to cover her head, thus disgracing herself, then she might as well cut or shave off all of her hair because that too was shameful. Therefore, if the “uncovered” head (short or shaved hair) is a disgrace, then she ought to willingly cover her head during worship. Paul was not here referring to the woman’s hair as her covering; the covering was a sort of veil worn over the head. Every woman that prays or prophesy with her head uncovered dishonours her head; Since the veil was a sign of modesty and chastity, a woman who removed her veil was publicly declaring independence from her husband, and rejection of his claims on her
Among the Jews and Greeks, long hair was a woman’s glory, while a shaved head was a punishment for adultery. Paul was saying to the Corinthian women, “You are carelessly flouting the customs of your society, with no concern for the impression of loose character you are giving. If you are going without veils, you might as well be consistent and have your heads shaved, which is considered even more disgraceful.” By carrying the matter a step further to something they would never consider doing, Paul was showing them the impropriety of their behaviour.
2. Should all speak in tongue?
Speaking in tongues is a spiritual gift given by the Spirit of God to some Christians.
Speaking in tongues was first done in the early church on the Day of Pentecost, when the Holy Spirit filled 120 Christians who were meeting together. They burst out in praise to God in a multitude of different languages. According to Acts 2:8-11, they were communicating the gospel in the hearers’ own languages. 2:9-11 lists about 16 nations whose representatives in Jerusalem heard the disciples speaking in their own native language. In later occurrences, when a group of people were baptized in the Holy Spirit, the book of Acts indicates that they also spoke in tongues (10:46 and 19:6). However, not all people spoke in tongues when they received the Holy Spirit (8:15-17), so it wasn’t the only sign that someone had become a true Christian. The Bible tells us that all believers are baptized by the Holy Spirit once they become an integrated member of Christ’s church (1 Corinthians 12:13). The genuine evidence of the work of the Holy Spirit is the “fruit of the Spirit” Paul describes in Galatians 5:22-23.
In the days of the early church, some Christians spoke in tongues and some didn’t. According to Paul, speaking in tongues, when it was practiced in the church meetings, required someone to interpret it. If no one could give an interpretation, it was meant to be a personal devotion with God, but it was not meant for the entire church congregation. When it is used in this way, speaking in tongues is simply another way for people to talk to God (1 Corinthians 14:28). Paul wrote these guidelines to ensure that speaking in tongues was used to minister to the entire body of believers. (14:27-33):
1. Only one, two, or three people could be set apart to participate in speaking in tongues each worship service.
2. The people who are speaking in tongues should not speak at the same time. Instead, they should make their contributions one at a time.
3. Before a worshiper decides to speak in tongues, he or she should make sure there is someone who can interpret. If they cannot find an interpreter, they should not attempt to speak in tongues.
4. The person speaking in tongues should not be the person who provides his own interpretation (1 Corinthians 12:10).
5. If there are too many people speaking in tongues and not enough interpreters, the people who are speaking in tongues should pray for the power to interpret (1 Corinthians 14:13).
6. Once something has been translated into a language everyone can understand, it becomes a prophecy that needs to be evaluated by the people in the church.
7. The genuineness of the experience should be tested by people who have the ability to distinguish between spirits (1 Corinthians 12:10). These people should test everything, so the church members can hold fast to what is good, and abstain from every form of evil.
People who are participating in a worship service should be in control of their conduct at all times. They are not allowed to justify bad conduct by saying they were in an ecstatic state. Because God encourages peace and unity, he does not inspire people to be disorderly or confused.
The gift of speaking in tongues is not a gift of the spirit to be desired. Only the “higher gifts” that involve communication in a language most people can understand should be sought after (1 Corinthians 12:31 and 14:1,5). However, if the gift of speaking in tongues is present, it should not be stifled as long as it is used according to the guidelines given.
3. What is the meaning of 1st Corinthians 15 verse 32?
If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for tomorrow we die. 1Corinthians 15 verse 32 “I have fought with beasts at Ephesus” This should be understood as a metaphor, since there is no record of Paul having been subjected to the torturous attack of wild beasts (a punishment not inflicted on Roman citizens.) Paul was writing from Ephesus (16:8), where his life was in danger every day from many enemies (16:10). It was very soon after he wrote this letter that the riot occurred (Acts 19:29-20:1), and Paul had to leave immediately for Macedonia (northern Greece).
The human enemies that Paul had faced in Ephesus had been as vicious as wild beasts (Acts 19). Paul was saying; If there will be no resurrection from the dead, then what value was there in standing up for his faith against those in Ephesus who wanted to kill him (Acts 19:31)? Why bother standing for anything at all? If there is nothing more to look forward to than simply to one day die and return to dust, then why deny oneself? Instead, it would make far more sense for everyone to feast and get drunk.
“let us eat and drink; for tomorrow we die” Paul here quotes from Isaiah 22:13, a parody of the message of Solomon in Ecclesiastes 2:24. Which in essence is; “With no hope for the resurrection, life offers little more than eating and drinking”
“If men persuade themselves that they will die like beasts, they soon will live like beasts too.” It shows that Life with no meaning leaves one with the need to simply indulge oneself and get all one can for enjoyment here and now.
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