1 Corinthians 11:4

Here Paul used the word "head" twice. Clearly in the first instance he meant the man’s physical skull. What did he mean the second time he referred to the man’s head? He could have meant his physical skull again. However, in view of what he just said (1 Corinthians 11:3) and would say, he probably meant his spiritual head, Jesus Christ. In Judaism when a man prayed with his physical head covered, as was common, he did not thereby dishonor himself. In Roman, but not in Greek, worship both men and women covered their heads. However, in both Roman and Greek culture both men and women covered their heads as signs of shame and mourning. [Note: Keener, p. 91.] It was later, in the Middle Ages, that Jewish men began to cover their heads when praying, and in fact, most of the time. In Christian worship, the men did not wear head coverings in Paul’s day.

Paul’s reference to praying and prophesying seems to set his instructions in the context of the church at public worship. Others have argued that 1 Corinthians 11:2-16 does not address congregational settings. [Note: E.g., Harold R. Holmyard III, "Does 1 Corinthians 11:2-16 Refer to Women Praying and Prophesying in Church?" Bibliotheca Sacra 154:616 (October-December 1997):461-72; J. N. Darby, Notes of Readings on the Epistles to the Corinthians, pp. 85-87; Olshausen, p. 174; C. T. Ellicott, St. Paul’s First Epistle to the Corinthians, p. 202; W. E. Vine, 1 Corinthians, p. 147; J. A. Beet, A Commentary on St. Paul’s Epistles to the Corinthians, p. 181; Lenski, p. 437; Grosheide, pp. 341-42; and J. MacArthur Jr., 1 Corinthians, p. 256.] Praying involves expressing one’s thoughts and feelings to God and, specifically, asking things of God. Prophesying might involve any of four things. Prophets (and prophetesses) led God’s people in worship (cf. Exodus 15:20-21; 1 Chronicles 25:1). Second, they foretold future events pertaining especially to the kingdom of God (Matthew 11:13; Acts 2:17-18; Acts 21:9). Third, they declared new revelation from God, though not necessarily having to do with future events (Matthew 26:68; Mark 14:65; Luke 22:64; cf. Luke 7:39; John 4:19). Fourth, they could, under divine impulse, utter some lofty statement or message that would glorify God (Luke 1:67; Acts 9:6; cf. 1 Chronicles 25:1), or a word of instruction, refutation, reproof, admonition, or comfort for others (1 Corinthians 13:9; 1 Corinthians 14:1; 1 Corinthians 14:3-5; 1 Corinthians 14:24; 1 Corinthians 14:31; 1 Corinthians 14:39). This last type of prophecy did not contain a new revelation or a prediction involving the future. It was what we call preaching today, though not expository teaching, which the New Testament calls teaching. [Note: A Greek-English Lexicon of the New Testament, s.v. "propheteuo," p. 553. See also Wayne A. Grudem, "Prophecy-Yes, But Teaching-No: Paul’s Consistent Advocacy of Women’s Participation Without Governing Authority," Journal of the Evangelical Theological Society 30:1 (March 1987):11-23; and idem, "Why Christians Can Still Prophesy," Christianity Today, September 16, 1988, pp. 29-31, 34-35. Grudem sought a middle position between the charismatic and non-charismatic interpretations of the gift of prophecy. See his The Gift of Prophecy in 1 Corinthians and The Gift of Prophecy in the New Testament and Today. Robert L. Thomas, "Prophecy Rediscovered? A Review of The Gift of Prophecy in the New Testament and Today," Bibliotheca Sacra 149:593 (January-March 1992):83-96, gave a helpful critique of Grudem’s views.] The fourth activity is what seems to be in view in other references to prophesying in this epistle, and it suits the context here as well. Praying and prophesying were two major features of Christian worship services (cf. Acts 2:42).