1 Corinthians 11:7

KJV

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.

KJV (with Strong's)

For {G1063} a man {G435} indeed {G3303} ought {G3784} not {G3756} to cover {G2619} his head {G2776}, forasmuch as he is {G5225} the image {G1504} and {G2532} glory {G1391} of God {G2316}: but {G1161} the woman {G1135} is {G2076} the glory {G1391} of the man {G435}.

Complete Jewish Bible

For a man indeed should not have his head veiled, because he is the image and glory of God, and the woman is the glory of man.

Berean Standard Bible

A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.

American Standard Version

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

Commentary

### SUMMARY
1 Corinthians 11:7 is a pivotal verse in Paul's discourse on order, authority, and public worship within the early Christian community in Corinth, establishing a theological foundation for his instructions regarding head coverings. It asserts that man, being the direct "image and glory of God," should not cover his head, while woman, being "the glory of the man," has a distinct, complementary relationship that is reflected in her conduct during worship. This verse grounds the practical directives in the created order, emphasizing the divinely established distinctions and relationships between God, man, and woman.

### CONTEXT
* **Literary Context:** This verse is embedded within Paul's broader discussion in [1 Corinthians 11:2-16](/1_corinthians/11-2-16 "1 Corinthians 11:2-16 - Head Coverings and Order in Worship") concerning proper conduct during Christian assembly, specifically addressing the symbolic significance of head coverings for women and uncovered heads for men while praying or prophesying. Paul begins this section by commending the Corinthians for remembering his teachings and then immediately introduces the principle of headship in [1 Corinthians 11:3](/1_corinthians/11-3 "1 Corinthians 11:3 - The Headship Principle"), stating that "the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." Verse 7 serves as the theological bedrock for the subsequent instructions, linking the outward practice to the inherent created order and divine hierarchy, thereby moving beyond mere cultural convention to a deeper, theological rationale. The passage continues to elaborate on these distinctions, appealing to creation, angels, and nature to reinforce the importance of acknowledging God's design.

* **Historical & Cultural Context:** First-century Corinth was a bustling, cosmopolitan port city, a melting pot of Greek, Roman, and various Eastern cultures. Public appearance and social status were highly significant. For women, head coverings often symbolized modesty, honor, and a woman's marital status or social standing. Unveiling could be associated with prostitutes or women of ill repute, or it could be a sign of rebellion against societal norms. For men, an uncovered head in public or during religious rites was generally a sign of honor, authority, and direct access to the divine, particularly in Roman and Greek contexts. To cover a man's head might signify shame, mourning, or submission to another, which would contradict the cultural understanding of a man's role. Paul's instructions, therefore, navigate these cultural nuances, not merely endorsing them but reinterpreting them through the lens of God's created order and the new spiritual realities in Christ, ensuring that Christian practice would not dishonor God or misrepresent the Gospel in the eyes of the surrounding society.

* **Key Themes:** [1 Corinthians 11:7](/1_corinthians/11-7 "1 Corinthians 11:7 - Man and Woman in Creation") contributes significantly to several major themes within Paul's letter and broader theology. The primary theme is **Divine Order and Headship**, as articulated in [1 Corinthians 11:3](/1_corinthians/11-3 "1 Corinthians 11:3 - The Headship Principle"), where God establishes a hierarchical structure from God to Christ, to man, and then to woman. This verse grounds this order in the **Creation Narrative**, drawing directly from the accounts in [Genesis 1](/genesis/1 "Genesis 1 - The Creation Account") and [Genesis 2](/genesis/2 "Genesis 2 - The Creation of Man and Woman"), particularly the creation of humanity in God's image and the subsequent creation of Eve from Adam. It also addresses the theme of **Gender Roles and Distinctions**, emphasizing that while men and women are equally valuable in Christ (a theme Paul addresses elsewhere, such as in [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Male or Female in Christ")), they have distinct, complementary roles that reflect God's design. Finally, the verse touches on **Symbolism in Worship**, indicating that outward practices should align with and express deeper theological truths about God's design and the relationships He has ordained.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **image (Greek, _eikṓn'_):** This term (G1504) denotes a likeness, a representation, or a manifestation. When Paul states that man is the "image" of God, he is drawing directly from [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity in God's Image"), where humanity (male and female) is created in God's image. In this specific context, Paul emphasizes the man's unique role as a direct, unmediated representation of God's authority and nature within the created order, particularly in public worship. To cover his head would be to obscure or diminish this direct representation.
* **glory (Greek, _dóxa'_):** This word (G1391) refers to honor, splendor, dignity, or renown. For man to be the "glory of God" means he reflects God's honor and majesty. His existence and position in the created order bring praise and recognition to God. Conversely, for the woman to be the "glory of the man" signifies that her existence, beauty, and complementary role reflect and enhance the man's honor and dignity, derived from her creation from and for him, as described in [Genesis 2](/genesis/2 "Genesis 2 - The Creation of Woman"). This highlights a derived glory, not a lesser one, but one that points back to the man as her immediate source in creation.
* **man (Greek, _anḗr'_); woman (Greek, _gynḗ'_):** The term _anḗr_ (G435) specifically refers to an individual male, a husband, or a man in distinction from a woman, rather than humanity in general (_anthrōpos_). Similarly, _gynḗ_ (G1135) refers to a woman, specifically a wife. Paul's precise use of these terms underscores the gender-specific roles and relationships he is discussing, grounding them in the distinct creation of male and female and their interrelationship, particularly as husband and wife, which serves as a foundational model for broader male-female dynamics in the church.

#### Verse Breakdown
* **"For a man indeed ought not to cover [his] head,"**: This opening clause presents Paul's directive for men. The conjunction "For" (G1063, _gár_) indicates that what follows is a reason or explanation for the preceding instructions (implied from [1 Corinthians 11:3-6](/1_corinthians/11-3-6 "1 Corinthians 11:3-6 - Man's Uncovered Head")). The phrase "ought not" (G3784, _opheílō_ + G3756, _ou_) signifies a moral obligation or a necessity rooted in divine order. A man's uncovered head in prayer or prophesying was to signify his direct and unmediated relationship with God, reflecting his position of authority and representation.
* **"forasmuch as he is the image and glory of God:"**: This phrase provides the theological rationale for the man's uncovered head. It directly links the man's identity and role to the creation account. Being the "image" (_eikṓn_) of God means he visually and functionally represents God's authority and character. Being the "glory" (_dóxa_) of God means his very existence and position reflect God's honor and splendor. To cover his head would be to obscure or dishonor this divine representation.
* **"but the woman is the glory of the man."**: The adversative conjunction "but" (G1161, _dé_) introduces a contrast, explaining the woman's distinct position. Her "glory" (_dóxa_) is not directly of God in the same unmediated sense as the man's in this context, but it is "of the man." This refers to her creation from man and for man, as detailed in [Genesis 2](/genesis/2 "Genesis 2 - The Creation of Woman"). Her existence and complementary role reflect the man's honor and dignity, making her a testament to his original creation and need. This statement underscores a derived glory and a complementary relationship within the created order, justifying her symbolic head covering as an acknowledgment of this divine design.

#### Literary Devices
Paul employs several literary devices in [1 Corinthians 11:7](/1_corinthians/11-7 "1 Corinthians 11:7 - Man and Woman in Creation") to convey his theological argument. Foremost is **Allusion**, as the verse directly alludes to the creation narratives in [Genesis 1](/genesis/1 "Genesis 1 - The Creation Account") and [Genesis 2](/genesis/2 "Genesis 2 - The Creation of Woman"), particularly the creation of man in God's image ([Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity in God's Image")) and the creation of woman from man ([Genesis 2:18-23](/genesis/2-18-23 "Genesis 2:18-23 - The Creation of Eve")). This provides a foundational, divine authority for his instructions. There is also clear **Contrast** established between the man and the woman, particularly in their relationship to "glory." The man is the "glory of God," while the woman is the "glory of the man." This highlights their distinct, though equally valuable, roles and origins within the created order. This contrast is further emphasized through **Parallelism** in the structure of the two clauses, setting up a direct comparison between the man's direct representation of God and the woman's derived representation of the man.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[1 Corinthians 11:7](/1_corinthians/11-7 "1 Corinthians 11:7 - Man and Woman in Creation") stands as a foundational text for understanding Pauline theology on gender, creation, and authority within the church. It articulates a specific aspect of the *Imago Dei* (image of God), emphasizing the man's direct representation of God's authority and glory in the created order, while simultaneously defining the woman's glory as derived from and complementary to the man. This does not imply inferiority in spiritual worth or dignity before God, but rather distinct roles and relationships established at creation. The passage reinforces the concept of divine headship, where order and submission are not about suppression but about reflecting the harmonious relationships within the Godhead and between Christ and the church. It underscores that our outward conduct, even in seemingly mundane practices, can embody profound theological truths about God's design for humanity and the cosmos.

* [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity in God's Image")
* [Genesis 2:18-23](/genesis/2-18-23 "Genesis 2:18-23 - The Creation of Eve")
* [1 Corinthians 11:3](/1_corinthians/11-3 "1 Corinthians 11:3 - The Headship Principle")

### REFLECTION AND APPLICATION
[1 Corinthians 11:7](/1_corinthians/11-7 "1 Corinthians 11:7 - Man and Woman in Creation"), while rooted in a specific cultural context regarding head coverings, invites believers to a deeper reflection on timeless principles of divine order, human identity, and relational dynamics. It challenges us to consider how our lives, both individually and corporately, reflect God's design and bring Him glory. Rather than focusing solely on the external symbol, we are called to discern the underlying theological truths: that God is a God of order, that He has created humanity with distinct yet complementary roles, and that these distinctions are meant to bring Him honor. This verse encourages us to appreciate the unique contributions and dignity of both men and women, recognizing that true freedom and flourishing come from embracing God's wise and loving design. It prompts us to consider how our conduct, in all spheres of life, communicates our understanding and reverence for God's established patterns.

#### Questions for Reflection
* **How does understanding the creation narrative inform your view of male and female roles and relationships today?**
* **In what ways can both men and women reflect the "glory of God" in their distinct capacities within the church and society?**
* **How might the principle of "order and headship" apply to contemporary Christian living, beyond the specific issue of head coverings?**

### FAQ
**Does "the woman is the glory of the man" imply inferiority?**

Answer: No, the statement "the woman is the glory of the man" does not imply inferiority in value or spiritual standing before God. Paul's argument is rooted in the creation account in [Genesis 2](/genesis/2 "Genesis 2 - The Creation of Woman"), where Eve was created from Adam and for Adam as a "helper suitable for him" ([Genesis 2:18](/genesis/2-18 "Genesis 2:18 - A Helper Suitable")). In this context, her existence and complementary role reflect and enhance the man's honor and dignity. Just as the moon reflects the light of the sun, the woman reflects the glory of the man, who in turn reflects the glory of God. This is a statement about origin and relational order, not about inherent worth. Both men and women are equally created in God's image ([Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity in God's Image")) and are equally redeemed in Christ ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Male or Female in Christ")).

**Is the practice of head coverings still mandatory for women today based on this verse?**

Answer: The interpretation of whether head coverings are mandatory today is a subject of ongoing debate among Christians. Some interpret Paul's instructions as culturally specific to first-century Corinth, where head coverings symbolized modesty and honor within that society. They argue that the underlying principles of order, respect for authority, and avoiding cultural offense are timeless, but the specific application (head coverings) may vary. Others believe that Paul's appeal to the created order (man as image of God, woman as glory of man) transcends culture, making the practice of head coverings a perpetual command for women in public worship. Regardless of the specific application, the verse consistently calls believers to consider how their outward conduct reflects deeper theological truths about God's design and the relationships He has ordained.

### CHRIST-CENTERED FULFILLMENT
While [1 Corinthians 11:7](/1_corinthians/11-7 "1 Corinthians 11:7 - Man and Woman in Creation") primarily grounds its argument in the created order, its ultimate fulfillment and reinterpretation are found in Christ. Jesus Christ is the perfect "image of the invisible God" ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - Christ, the Image of God")) and the "radiance of God's glory" ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ, the Radiance of God's Glory")), embodying the divine glory that man was created to reflect. In Christ, the distinctions of male and female, while maintained in creation, are transcended in terms of spiritual access and worth, as "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Male or Female in Christ")). This means that both men and women, through faith in Christ, equally bear the image of God and are being renewed into His likeness ([Colossians 3:10](/colossians/3-10 "Colossians 3:10 - New Self in Christ")), reflecting His glory. Furthermore, Christ Himself is the ultimate "head" not only of every man but also of the Church, which is His body ([Ephesians 5:23](/ephesians/5-23 "Ephesians 5:23 - Christ, Head of the Church")). Thus, the principles of headship and glory find their ultimate meaning and harmonious expression in the person and work of Jesus, who perfectly models submission to the Father while being fully God, and who unites all believers into one glorious body, reflecting His own divine splendor.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 11:3

But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the head of Christ [is] God.

Genesis 9:6

Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

Genesis 5:1

¶ This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

Psalms 8:6

Thou madest him to have dominion over the works of thy hands; thou hast put all [things] under his feet:

Genesis 3:16

¶ Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee.

Genesis 1:26

¶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Genesis 1:27

So God created man in his [own] image, in the image of God created he him; male and female created he them.