Paul’s instructions for head coverings in 1 Corinthians 11:2-16 is a passage of curiosity.
It is challenging for today’s Christians to understand why Paul would enforce a rule for women to wear head coverings and always have long hair.
The passage has often led to many wondering how the church should apply these scriptures today if they do apply at all.
However, the key to understanding the passage is first exploring the biblical historical background of the Corinthian church in the first century, much of which is often overlooked by the same ones asking these questions.
This article will explore the Greco-Roman historical foundation of Paul’s day, analyzing the standard attire for women to explain better why Paul would give such instructions.
1 Corinthians 11 teaches that the Christian wives in Corinth were to wear head coverings while serving in the church in order to maintain regular, respectful traditions and set good examples for onlookers.
Let's jump in!
Analyzing the Issue of Head Coverings in 1 Corinthians 11
1 Corinthians 11:2-16 is an obscure passage for any reader of the New Testament.
The main issue revolves around the exact meaning of Paul’s “head coverings” and how this applied to the women of his time.
Indeed, there are other aspects of the passage to ponder, such as the true meaning of headship among men and women, but the idea of head coverings for women seems to be a widely discussed topic and is the main point of focus for this essay.
Furthermore, another question arises: "How do we apply the passage to modern Christianity, and is there any place for a “head covering” in today’s church?”
Most scholars have interpreted the head covering as either:
a veil or shawl, or
long hair [1]
The world can see a difference in interpretation of this one passage by observing different religions within Christianity.
For example, the Mennonite women uphold the rule of 1 Corinthians 11 by faithfully adorning the small black head covering known as the “bonnet.”
The bonnet serves as a symbol of humility and obedience to their cultural and religious practices.
Some Pentecostal women view 1 Corinthians 11 as referring to hair, growing their hair long and never cutting it, as this is their covering, glory, and adherence to the passage.
Most of the church world appears to take an "ignore approach" to the passage, believing that it means something, but whatever that meaning is, it probably does not apply to believers today.
Christians who take this approach recognize the historical and cultural background of the verse but hold that there is no direct application for the modern church.
The verses are usually ignored or read over quickly and dismissed.
Of course, this is not a diligent approach to the passage.
Honesty and reliable biblical exegesis are the keys to understanding the passage, and a suitable place to start is by exploring the Greco-Roman social context in 1 Corinthians.
The Greco-Roman Historical Background of Female Head Coverings
Many groups in the Greco-Roman social context considered head coverings an essential part of life in the first century.
It is sometimes difficult for the modern reader to comprehend this ancient practice.
Still, just as it would be typical for 21st-century Americans not to wear a head covering, it would have been standard for many living in the days of the Corinthians to adorn them.
In first-century Greco-Roman culture, men and women’s choice of clothing was deeply tied to issues of honor and social status, making it highly significant to most people.
It seems that women typically wore a head covering and veil when leaving the house. [2]
However, there is also evidence that Greek women seldom went out in public and even lived in strict seclusion.
Unmarried women stayed in their spaces (gynaeconitis), leaving only for festival processions as onlookers or participants.
Married women were mostly restricted to the women’s quarters at home. [3]
This would prove that if women did venture out in public or to the gatherings of a typical Christian gathering, they would have worn some type of covering over their heads to deescalate the ludicrousness of seeing a woman out in public.
Euripides (480-406 BC) was an ancient Greek playwright known as one of the three great tragedians of classical Athens who wrote The Trojan Women.
In this play, the character Andromache speaks of her desire to go out in public as a woman, but she resists this urge due to public opinion and her love for Hector.
“To roam abroad hath ill report for women; so I trod down the desire thereof and walked my way in mine own garden.” [4]
The primary sources on women wearing head coverings in religious settings are less clear.
It may have been common during worship services, and it was definitely required for women participating in priestly roles. [5]
However, some primary sources do give insight into the ambiguous matter.
Plutarch (46 - 120 AD) was a Greek historian known for his influential moral philosophy and biography works.
He later became a Roman citizen, immersing himself in the culture, enabling him to give reliable first-hand accounts.
He states that women typically appeared in public with covered heads, while men went bareheaded.
In Greece, during times of mourning, women actually cut their hair, and men grew theirs out, reversing the custom of short hair for men and long hair for women. [6]
This would hint toward a straightforward interpretation of 1 Corinthians 11:3-5.
1 Corinthians 11:3-5 ESV
3 But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. 4 Every man who prays or prophesies with his head covered dishonors his head, 5 but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven.
Paul begins by stating the Biblical truths of hierarchy—God is the head of Christ, Christ is the head of the man, and the man is the head of the woman.
Each of the superiors would be a “spiritual head covering,” so to speak.
Paul then ties this spiritual principle of “spiritual head coverings” to the concept of physical head coverings they were all familiar with in their day.
The idea seems to be that since man is the spiritual head covering of the woman, he should not wear a physical covering, as this would “dishonor his head” by not lining up with the spiritual reality and go against the cultural norm.
Likewise, the woman should wear a physical head covering, veil or hair, in a liturgical situation (when she “prays or prophesies”) to keep honor and culture.
Paul calls the head covering a “symbol of authority on her head” (1 Cor. 11:10). However, more scrutiny is needed for an accurate interpretation.
You can learn other methods of Bible study like this "historical-contextual" one here:
Are “Head Coverings” Veils or Hair?
It would be good to pause here and further consider the meaning of Paul's mention of a “head covering.”
What exactly did Paul have in mind when he instructed the women to wear a head covering?
The Greek phrase translated as “with his head covered” literally means “having down from the head.”
Scholars disagree on whether this refers to a traditional head covering, like a veil, or specific hairstyles.
The conventional interpretation favors the veil idea. [7]
At first glance, evidence appears to point to a shaved head on a woman as a sign of disgrace in New Testament backgrounds, which would lend itself further to the “head covering” being literal hair.
Some scholars have pointed out that a shaved head or short hair on women were signs of prostitution or pagan worship, and Paul was simply instructing the women not to follow these styles.
But Paul makes a distinction between hair and head coverings in verse 6.
Regardless of the historical context behind the “shaved head,” Paul views it as a mark of shame, comparing it to a woman appearing in public without a veil. [8]
He uses the beliefs of short and long hair on a woman to compare to a woman with or without a veil; therefore, his primary thought seems to be about veils/head coverings.
From verses 14-15, one could argue that the premise of Paul’s statements about head coverings did involve literal hair since he calls a woman’s long hair her “covering.”
However, Paul is not insisting that the “covering” he has been talking about all along is physical hair, but rather, he is appealing to the fact that long hair on women comes from nature, which taught them that a woman’s head should be covered.
While some ancient Greeks, like the Spartans and certain philosophers, wore long hair, men typically kept their hair shorter than women, following natural distinctions.
This was likely true in first-century Corinth and surrounding regions, or Paul’s statements would not have been relevant.
In contrast, long hair was considered a woman’s glory. [9]
A reasonable but not perfect example (and admittedly humorous) would be if men began attending church services with no shirts, exposing their hairy chests.
The pastor should rightfully explain that while there is liberty in Christ and God’s love does not diminish for this act, it is customary and respectful for men to attend the services clothed with shirts as a “covering.”
He could also state that nature itself teaches that men should be covered since many of the men coming indeed have body hair on their chests as a “covering.”
The “covering” that is up for discussion that he is primarily referring to is shirts, not chest hair, but he uses chest hair as an example to show the importance of coverings for men.
This seems to be how Paul discusses head coverings and long hair on women.
What Did the Head Covering Denote?
A woman wearing a proper head covering, like a veil, signaled respect and dignity.
In the symbolic dress code of first-century Roman society, a veil or hood served as a warning, indicating that the woman was respectable and off-limits to men, distinguishing her from those considered sexually available. [10]
While γυνή is used in verses 5-13, which means an adult female person (“woman”), it is more accurately referring to a “wife” since the veil was a sign of being married and not sexually available in that first-century culture.
It would have definitely been unwise for a Christian wife in the Corinthian culture to pray or prophesy without a head covering, as this would be inappropriate to the culture, tradition, and even to God.
The head covering also denoted a distinction between male and female in first-century Corinth.
This idea can be likened to the present-day dress code norms and expectations in the United States.
While they are not as prevalent today, dresses are still considered women’s clothing, and it would go against tradition for a man to wear one, especially in church.
Similarly, it could have been unnatural for a woman to go without a head covering.
There is good evidence that the Corinthians began to feel that tradition and social norms no longer mattered since the law had ended in Christ and everything was now lawful (1 Cor. 6:12).
Since there was now no “male and female,” anything goes. [11]
Paul could be appealing to this natural and everlasting truth in verses 13-14 when he states that nature itself teaches that there is a distinction to be made between men and women.
There is also a “double sense” that could be applied to the concept of the head covering, which could denote another meaning.
Verse 3 explains that the head of the wife was her husband.
Therefore, when Paul demonstrated that uncovering a woman’s head brings dishonor to her, it was not just toward her but also her husband (the head).
If the veil refers to a husband, this makes sense in context, as a woman who goes out immodestly and attracts the attention of other men could disgrace her husband. [12]
In a sense, the woman’s head covering also represented her husband, who was not to be dishonored by being removed, even for a period dedicated to liturgical purposes.
On Not Being Too Dogmatic
Readers should not make the mistake of assuming that “one sized glove fits all.”
While evidence suggests that head coverings and long hair on all women in public were typical, Paul’s statements in 1 Corinthians 11 could simply be regarding practices of modest dress from wives (not all women) in church settings.
Much of the archaeological findings around first-century Corinth depict women with head coverings, but only in certain circumstances, such as priestly roles, royal status, or wedding rites.
Not all depictions of husbands and wives show the man bare-headed and the woman with a head covering.
A well-known example is a portrait of a couple from a house in Pompeii.
This mid-first-century AD painting, located on the back wall of a small room off the atrium, shows that women could be portrayed with uncovered hair next to their husbands. [13]
It reminds readers not to be too assertive with their findings, as there were exceptions.
Again, it is crucial to remember that Paul was more than likely addressing wives in a liturgical setting.
In secular Corinthian society, wives typically wanted to honor their husbands and be recognized for doing so.
For example, in the forum, Cornelia and her son erected an honorific statue of Sextus Olius Secundus. [14]
The archaeological evidence demonstrates the significance of family, and Paul may have urged women to avoid dressing in a way that would disgrace their husbands and families in this status-conscious colony. [15]
There were indeed family values in Corinth, and Paul seemed to want to uphold these traditional standards so as to not hinder the Gospel or cause onlookers to stumble at witnessing a violation of cultural norms.
Perhaps this is what Paul meant in saying that a wife should have her head covered with a veil as a symbol of the Godly hierarchy “because of the angels.”
The Greek word for “angels” (ἄγγελος) could also mean “messengers,” and Paul could be referring to those sent to observe and report.
In other words, the “messengers” who were sent to observe the church, whether this be Judaizers, unbelievers, or even Christians from the higher mother-church sent to observe if the Corinthian church was following traditions, could have witnessed some wives going without a head covering while praying and prophesying.
Of course, this would have placed a bad taste in the mouths of these messengers, damaging the report of the Corinthians.
This would agree with Paul’s statements three chapters earlier in 1 Corinthians 8 concerning meat offered to idols.
The important thing to remember was to not damage one’s testimony with freedom in Christ that would deter another brother or sister.
"So...Christian Women Should Wear Veils?"
That is not what I am saying.
What I am saying is this:
The application and principle of 1 Corinthians 11 is that tradition, honor, culture, and respect matter in the church, even with dress standards.
Dress standards change from century to century, and from place to place.
So, 1 Corinthians 11 teaches us to evaluate what our standards are concerning dress as Christians.
Would it be wise for a Christian wife to attend a prayer service where she prays for the church while wearing short, tight shorts?
That could be the equivalent of a wife in Corinth going without a veil in public.
No one should be against the idea that if we're married, the way we dress honors or dishonors our spouses.
The same kind of rules apply to men. For example, consider this picture:
The man on the left is Carl Lentz, the former Hillsong pastor who was let go for being in an adulterous relationship.
Now, I'm not saying this to shame Carl. I believe he is probably a good man who has changed and loves Christ.
But I would say that his swim trunks in this picture are very inappropriate.
Why? Because he's apparently wearing them very low in public, and just an inch lower would probably show some stuff.
I like listening to the Joe Rogan podcast. He commented on the above picture and said that any man who wears their shorts like that is trying to have sex and get women to think about their junk.
I think that's true.
However, remember that 1 Corinthians 11 is not just about dress standards, but standards in general.
We learn that it is good to exercise caution, respect, and good tradition in all aspects of our Christian life.
Because we should want to demonstrate a good light to "the angels" (messengers/observers).
Conclusion
1 Corinthians 11 has been the topic of great discussion in the church for a while, but through deep historical research, one can better understand the context.
Paul’s message to the Christian Corinthian women was to adhere to the respectful traditions of their day—for the wives to wear head coverings and typically leave their hair long.
The head coverings were some type of veil or cloth that would literally cover a woman’s hair.
Paul’s dress code instructions aimed to save face and remain an effective witness for Christ during liturgical practices.
Archaeological evidence seems to attest that these head coverings worn by married women were common in the first century and were a sign of respect for the husband and the hierarchy in the family.
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Sources
[1] W. Harold Mare, “1 Corinthians,” in The Expositor’s Bible Commentary: Romans through Galatians, ed. Frank E. Gaebelein, vol. 10 (Grand Rapids, MI: Zondervan Publishing House, 1976), 255.
[2] Mark Finney, “Honour, Head-Coverings and Headship: 1 Corinthians 11.2-16 in Its Social Context,” Journal for the Study of the New Testament, 33, no. 1 (2010): 35, https://doi.org/10.1177/0142064X10376002.
[3] Marvin Richardson Vincent, Word Studies in the New Testament, vol. 3 (New York: Charles Scribner’s Sons, 1887), 246.
[4] Euripides, The Trojan Women (New York: Open Road Integrated Media, Inc., 2023), 35, accessed February 15, 2025, ProQuest Ebook Central.
[5] Ibid, 38.
[6] Plutarch, Moralia, vol. 4, 263D–351B, trans. Frank Cole Babbitt (Cambridge, MA: Harvard University Press, Loeb Classical Library, 1962), 26.
[7] Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 260.
[8] Ibid, 262.
[9] Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 153.
[10] Anthony C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 2000), 828.
[11] Ibid, 829.
[12] John Peter Lange et al., A Commentary on the Holy Scriptures: 1 Corinthians (Bellingham, WA: Logos Bible Software, 2008), 224.
[13] David W. J. Gill, “The Importance of Roman Portraiture for Head-Coverings in 1 Corinthians 11:2-16,” Tyndale Bulletin 41 (1990): 253, https://doi.org/10.53751/001c.30525.
[14] Ibid, 254.
[15] Ibid, 255.
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