For a man indeed ought not to cover his head - That is, with a veil; or in public worship; when he approaches God, or when in His name he addresses his fellow man. It is not fit and proper that he should be covered. The reason why it is not proper, the apostle immediately states.

Forasmuch as he is the image and glory of God - The phrase "the image of God" refers to the fact that man was made in the likeness of his Maker Genesis 1:27; and proves that, though fallen, there is a sense in which he is still the image of God. It is not because man is truly or pure, and thus resembles his Creator; but it evidently is because he was invested by his Maker with authority and dominion; he was superior to all other creatures; Genesis 1:28. This is still retained; and this the apostle evidently refers to in the passage before us, and this he says should be recognized and regarded. If he wore a veil or turban, it would be a mark of servitude or inferiority. It was therefore improper that he should appear in this manner; but he should he so clad as not to obscure or hide the great truth that he was the direct representative of God on the earth, and had a superiority to all other creatures.

And glory of God - The word "glory" in the classic writers means:

(1) Opinion, sentiment, etc.;

(2) fame, reputation.

Here it means, as it often does, splendor, brightness, or that which stands forth to "represent" God, or by which the glory of God is known. Man was created first; he had dominion given him; by him, therefore, the divine authority and wisdom first shone forth; and this fact should be recognized in the due subordination of rank, and even in the apparel and attire which shall be worn. The impression of his rank and superiority should be everywhere retained.

But the woman is the glory of the man - The honor, the ornament, etc. She was made for him; she was made after he was; she was taken from him, and was "bone of his bone, and flesh of his flesh." All her comeliness, loveliness, and purity are therefore an expression of his honor and dignity, since all that comeliness and loveliness were made of him and for him. This, therefore, ought to be acknowledged by a suitable manner of attire; and in his presence this sense of her inferiority of rank and subordination should be acknowledged by the customary use of the veil. She should appear with the symbol of modesty and subjection, which are implied by the head being covered This sense is distinctly expressed in the following verse.

A man indeed ought not to cover his head - He should not wear his cap or turban in the public congregation, for this was a badge of servitude, or an indication that he had a conscience overwhelmed with guilt; and besides, it was contrary to the custom that prevailed, both among the Greeks and Romans.

He is the image and glory of God - He is God's vicegerent in this lower world; and, by the authority which he has received from his Master, he is his representative among the creatures, and exhibits, more than any other part of the creation, the glory and perfections of the Creator.

But the woman is the glory of the man - As the man is, among the creatures, the representative of the glory and perfections of God, so that the fear of him and the dread of him are on every beast of the field, etc.; so the woman is, in the house and family, the representative of the power and authority of the man. I believe this to be the meaning of the apostle; and that he is speaking here principally concerning power and authority, and skill to use them. It is certainly not the moral image of God, nor his celestial glory, of which he speaks in this verse.

For a man indeed ought not to cover his head,.... The Ethiopic version adds, "whilst he prays"; which is a proper interpretation of the words, though a wrong version; for the apostle's meaning is not, that a man should not have his head covered at any time, but whilst he is in public worship, praying, prophesying, or singing of psalms: the reason is,

forasmuch as he is the image and glory of God. The apostle speaks of man here as in his first creation, in his state of innocence before his fall; but now he has sinned and defaced this image, and come short of this glory; which lay partly in his body being made after the exemplar of the body of Christ, the idea of which God had in his eternal mind, and according to which he shaped the body of Adam: and partly in his soul, in that righteousness and holiness, wisdom and knowledge, and all other excellent gifts in which it was formed. So the Jews (b) say, the understanding is "the glory of God". And it chiefly lay in the power and dominion he had over all the creatures, and even over the woman when made; at least this is principally respected here, in which there is such a shine and representation of the glory and majesty, power and dominion of God; and therefore man ought to worship him with his head uncovered, where this image and glory of God is most illustriously displayed: not but that the woman, is the image and glory of God also, and was made as man, after his image and likeness, with respect to internal qualities, as righteousness, holiness, knowledge, &c. and with regard to her power over the other creatures, though in subjection to man; but yet man was first originally and immediately the image and glory of God, the woman only secondarily and mediately through man. The man is more perfectly and conspicuously the image and glory of God, on account of his more extensive dominion and authority:

but the woman is the glory of the man; being made out of him, and for his help and assistance, and to be a crown of honour and glory to him. The apostle speaks the sense, and in the language of the Jews. The words in Isaiah 44:13. "After the figure of a man, according to the beauty of a man", are by the Targum rendered, "after the likeness of a man, after the glory of a woman"; and the note of a famous (c) interpreter of theirs upon the last clause is, "this is the woman", "who is the glory of her husband"; but why is she to be covered for this reason, when the man is to be uncovered? it is to be observed, that it is in the presence and worship of God that the one is to be uncovered, and the other covered; the one being the glory of God, and therefore to be uncovered before him; and the other the glory of man, and therefore to be covered before God; and especially, since being first in the transgression, she who is man's glory has been the means of his shame and disgrace. The Jews seem to make this the reason of the difference; they ask (d),

"why does a man go out with his head uncovered, and a woman with her head covered? it is answered, it is like to one that has committed a sin, and he is ashamed of the children of men, therefore she goes , "with her head covered".''

(b) Maimon. in Misn. Chagiga, c. 2. sect 1. 1. (c) R. Sol. Jarchi in Isaiah 44.13. (d) Bereshit Rabba, sect. 17. fol. 15. 1.

Image and glory (εἰκὼν καὶ δόξα)

For image, see on Revelation 13:14. Man represents God's authority by his position as the ruler of the woman. In the case of the woman, the word image is omitted, although she, like the man, is the image of God. Paul is expounding the relation of the woman, not to God, but to man.

{6} For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

(6) The taking away of an objection: have not men also hair given to them? I grant that, says the apostle, but there is another matter in it. For man was made to this end and purpose, that the glory of God should appear in his rule and authority. But the woman was made so that by profession of her obedience, she might more honour her husband.

11:7 A man indeed ought not to cover his head, etc. In this whole passage we must keep in mind the Eastern ideas of the relations of the sexes. Paul bases these rules of propriety on the account of their creation. The veil is a sign of subordination to others present.

He is the image and glory of God. But man has no created superior.

The woman is the glory of the man. She is subordinate to him, of which the veil is the symbol.

11:7 A man indeed ought not to veil his head, because he is the image of God - In the dominion he bears over the creation, representing the supreme dominion of God, which is his glory. But the woman is only matter of glory to the man, who has a becoming dominion over her. Therefore she ought not to appear, but with her head veiled, as a tacit acknowledgment of it.

7-9. Argument, also, from man's more immediate relation to God, and the woman's to man.

he is . image . glory of God-being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (Ps 8:4, 5; compare 2Co 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare Jas 3:9). But "image" alone is applied to the Son of God (Col 1:15; compare Heb 1:3). "Express image," Greek, "the impress." The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Creed].

woman . glory of . man-He does not say, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of God, as well as the man (Ge 1:26, 27). But as the moon in relation to the sun (Ge 37:9), so woman shines not so much with light direct from God, as with light derived from man, that is, in her order in creation; not that she does not in grace come individually into direct communion with God; but even here much of her knowledge is mediately given her through man, on whom she is naturally dependent.

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.