(5) But every woman that prayeth . . . From the hypothetical case of the man praying or preaching with covered head (which was mentioned first for the sake of introducing the antithesis), the Apostle comes now to the actual case of which he has to treat, viz., the woman uncovering her head. At first sight the permission here implied for a woman to pray and teach in public may seem at variance with the teaching in 1Corinthians 14:34, where she is commanded to observe silence, and the injunction in 1Timothy 2:12, that women should not "teach." In these passages, however, it is the public meeting of the whole Church that is spoken of, and in such the women were to be silent--but the meetings spoken of here, though public as distinguished from the private devotions of individuals, were probably only smaller gatherings such as are indicated in Romans 14:5; Colossians 4:5; Philemon 1:2. It has been suggested by some writers that the command in 1Corinthians 14:34, does forbid the practice which is here assumed to be allowable only for the sake of argument; but surely St. Paul would not have occupied himself and his readers here with the elaborate, and merely forensic discussion of the conditions under which certain functions were to be performed which he was about subsequently to condemn, as not allowable under any restriction whatever?

Dishonoureth her head.--Both among Jews and Greeks the long tresses of a woman were her glory. Only in times of mourning (Deuteronomy 21:12), or when convicted of shameful sin, was a woman to have her hair cut short.

Here, again, the word "head" must be taken in its double significance. A woman with uncovered head dishonours that head itself by making it thus in the sight of others the type of a shame which is really not hers, and as her head typically is her husband, so she dishonours him also.

Verse 5. - Or prophesieth. Although St. Paul "thinks of one thing at a time," and is not here touching on the question whether women ought to teach in public, it appears from this expression that the rule which he lays down in 1 Corinthians 14:34, 35, and 1 Timothy 2:12 was not meant to be absolute. See the case of Philip's daughters (Acts 21:9 and Acts 2:17). With her head uncovered. For a woman to do this in a public assembly was against the national custom of all ancient communities, and might lead to the gravest misconceptions. As a rule, modest women covered their heads with the peplum or with a veil when they worshipped or were in public. Christian women at Corinth must have caught something of the "inflation" which was characteristic of their Church before they could have acted with such reprehensible boldness as to adopt a custom identified with the character of immodest women. Dishonoureth her head. Calvin, with terse good sense, observes, "As the man honours his head by proclaiming his liberty, so the woman by acknowledging her subjection."

11:2-16 Here begin particulars respecting the public assemblies, ch. 1Co 14. In the abundance of spiritual gifts bestowed on the Corinthians, some abuses had crept in; but as Christ did the will, and sought the honour of God, so the Christian should avow his subjection to Christ, doing his will and seeking his glory. We should, even in our dress and habit, avoid every thing that may dishonour Christ. The woman was made subject to man, because made for his help and comfort. And she should do nothing, in Christian assemblies, which looked like a claim of being equal. She ought to have power, that is, a veil, on her head, because of the angels. Their presence should keep Christians from all that is wrong while in the worship of God. Nevertheless, the man and the woman were made for one another. They were to be mutual comforts and blessings, not one a slave, and the other a tyrant. God has so settled matters, both in the kingdom of providence and that of grace, that the authority and subjection of each party should be for mutual help and benefit. It was the common usage of the churches, for women to appear in public assemblies, and join in public worship, veiled; and it was right that they should do so. The Christian religion sanctions national customs wherever these are not against the great principles of truth and holiness; affected singularities receive no countenance from any thing in the Bible.But every woman that prayeth or prophesieth,.... Not that a woman was allowed to pray publicly in the congregation, and much less to preach or explain the word, for these things were not permitted them: see 1 Corinthians 14:34 but it designs any woman that joins in public worship with the minister in prayer, and attends on the hearing of the word preached, or sings the praises of God with the congregation, as we have seen, the word prophesying signifies,

with her head uncovered. It may seem strange from whom the Corinthian women should take up this custom, since the Jewish women were not allowed to go into the streets, or into any open and public place, unveiled (u). It was a Jewish law, that they should go out no where bare headed (w): yea, it was reckoned scandalous and ignominious to do so. Hence it is said, (x) , "that uncovering of the head is a reproach" to the daughters of Israel: and concerning the adulterous woman, it is represented as said by the priest (y),

"thou hast separated from the way of the daughters of Israel; for the way or custom of the daughters of Israel is , "to have their heads covered"; but thou hast gone "in the ways of the Gentiles", who walk with head bare.''

So that their it should seem that these Corinthians followed the examples of the Heathens: but then, though it might be the custom of some nations for women to go abroad bare headed; yet at their solemnities, where and when they were admitted, for they were not everywhere and always, they used to attend with their heads veiled and covered (z). Mr. Mede takes notice indeed of some Heathen priestesses, who used to perform their religious rites and sacrifices with open face, and their hair hanging down, and locks spreading, in imitation of whom these women at Corinth are thought to act. However, whoever behaved in this uncomely manner, whose example soever she followed, the apostle says,

dishonoureth her head; not her husband, who is her head in a figurative sense, and is dishonoured by her not being covered; as if she was not subject to him, or because more beautiful than he, and therefore shows herself; but her natural head, as appears from the reason given:

for that is even all one as if she were shaven; to be without a veil, or some sort of covering on her head, according to the custom of the country, is the same thing as if her head was shaved; and everyone knows how dishonourable and scandalous it is for a woman to have her head shaved; and if this is the same, then it is dishonourable and scandalous to her to be without covering in public worship. And this shows, that the natural head of the man is meant in the preceding verse, since the natural head of the woman is meant in this.

(u) Maimon. Hilch. Ishot, c. 24. sect. 12. (w) T. Bab. Cetubot, fol. 72. 1.((x) R. Sol. Jarchi in Numb. v. 19. (y) Bemidbar Rabba, sect. 9. fol. 193. 2.((z) Alex. ab Alex. Genial. Dier. l. 4. c. 17.