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. [1] 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. [source][source][source]
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. [2] 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. [3] 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). [source][source][source]
Context Summary
1 Cor 11:2-10 - Covering The Head
No soul is complete in itself. The man is not complete apart from Christ, as the woman is not complete apart from man. As God is the head of the nature of Jesus on its human side, so must Jesus be head of man, and man of woman. But in each case the headship is not one of authority and rule, but of the impartation of resources of love, wisdom, and strength, without which the best cannot be realized. The covered head of woman in our sanctuaries as contrasted with the uncovered head of man is a sign and symbol of this interdependence.
But it is very interesting to notice that while the Gospel so clearly insists on the divine order, it has elevated woman to be man's true helpmeet, and has caused her to be honored and loved as the glory of man. Neither society, nor family life, nor woman herself, can be happy unless she attains her true position. On the one hand she finds her completion in man; on the other she is his queen and he ministers to her in all gentleness and tenderness and strength. [source]
Chapter Summary: 1 Cor 11
1He reproves them, because in holy assemblies, 4their men prayed with their heads covered, 6and women with their heads uncovered; 17and because generally their meetings were not for the better, but for the worse; 21as, namely, in profaning with their own feast the Lord's supper 25Lastly, he calls them to the first institution thereof
Greek Commentary for 1 Corinthians 11:4
Having his head covered [κατα κεπαλης εχων] Literally, having a veil It is not certain whether the Jews at this time used the tallith, “a four-corned shawl having fringes consisting of eight threads, each knotted five times” (Vincent) as they did later. Virgil (Aeneid iii., 545) says: “And our heads are shrouded before the altar with a Phrygian vestment.” The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men. [source]
Having his head covered [κατὰ κεφαλῆς ἔχων] Lit., having something hanging down from his head. Referring to the tallith a four-cornered shawl having fringes consisting of eight threads, each knotted five times, and worn over the head in prayer. It was placed upon the worshipper's head at his entrance into the synagogue. The Romans, like the Jews, prayed with the head veiled. So Aeneas: “And our heads are shrouded before the altar with a Phrygian vestment” (Virgil, “Aeneid,” iii., 545). The Greeks remained bareheaded during prayer or sacrifice, as indeed they did in their ordinary outdoor life. The Grecian usage, which had become prevalent in the Grecian churches, seems to have commended itself to Paul as more becoming the superior position of the man. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:4
1 Corinthians 2:12Received [ελαβομεν] Second aorist active indicative of λαμβανω lambanō and so a definite event, though the constative aorist may include various stages. Not the spirit of the world (ου το πνευμα του κοσμου ou to pneuma tou kosmou). Probably a reference to the wisdom of this age in 1 Corinthians 2:6. See also Romans 8:4,Romans 8:6,Romans 8:7; 1 Corinthians 11:4 (τε πνευμα ετερον the pneuma heteron). But the spirit which is of God Rather, “from God” Second perfect subjunctive with ινα hina to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand “the things that are freely given us by God” (τα υπο του τεου χαριστεντα ημιν ta hupo tou theou charisthenta hēmin). First aorist passive neuter plural articular participle of χαριζομαι charizomai to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God‘s revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit. [source]
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: προφητεύω
Sense: to prophesy, to be a prophet, speak forth by divine inspirations, to predict.
Greek Commentary for 1 Corinthians 11:4
Literally, having a veil It is not certain whether the Jews at this time used the tallith, “a four-corned shawl having fringes consisting of eight threads, each knotted five times” (Vincent) as they did later. Virgil (Aeneid iii., 545) says: “And our heads are shrouded before the altar with a Phrygian vestment.” The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men. [source]
Lit., having something hanging down from his head. Referring to the tallith a four-cornered shawl having fringes consisting of eight threads, each knotted five times, and worn over the head in prayer. It was placed upon the worshipper's head at his entrance into the synagogue. The Romans, like the Jews, prayed with the head veiled. So Aeneas: “And our heads are shrouded before the altar with a Phrygian vestment” (Virgil, “Aeneid,” iii., 545). The Greeks remained bareheaded during prayer or sacrifice, as indeed they did in their ordinary outdoor life. The Grecian usage, which had become prevalent in the Grecian churches, seems to have commended itself to Paul as more becoming the superior position of the man. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:4
Second aorist active indicative of λαμβανω lambanō and so a definite event, though the constative aorist may include various stages. Not the spirit of the world (ου το πνευμα του κοσμου ou to pneuma tou kosmou). Probably a reference to the wisdom of this age in 1 Corinthians 2:6. See also Romans 8:4, Romans 8:6, Romans 8:7; 1 Corinthians 11:4 (τε πνευμα ετερον the pneuma heteron). But the spirit which is of God Rather, “from God” Second perfect subjunctive with ινα hina to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand “the things that are freely given us by God” (τα υπο του τεου χαριστεντα ημιν ta hupo tou theou charisthenta hēmin). First aorist passive neuter plural articular participle of χαριζομαι charizomai to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God‘s revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit. [source]
Probably a reference to the wisdom of this age in 1 Corinthians 2:6. See also Romans 8:4, Romans 8:6, Romans 8:7; 1 Corinthians 11:4 (τε πνευμα ετερον the pneuma heteron). [source]