When we talk about head coverings in the Bible, the very first picture we get is not of cloth or veils, but of something far more significant: glory and authority. From the beginning, clothing in general carries meaning—after the fall,
“the LORD God made tunics of skin, and clothed them” (Genesis 3:21).
But when it comes to specific head coverings, we begin to see mentions of them in the Law. In Exodus 28:40, when God commands how the priests are to be clothed, He says,
“For Aaron’s sons you shall make tunics, and you shall make sashes for them. And you shall make hats for them, for glory and beauty.”
The Hebrew word used for “hats” is migbaah, a turban-like head covering worn by the priestly line. This was not for women, but for consecrated men, and it was about holiness and representation before God. Later, in Ezekiel 44:18, God speaks again of the priests’ attire:
“They shall have linen turbans on their heads and linen trousers on their bodies; they shall not clothe themselves with anything that causes sweat.”
Again, the head covering is tied to function and position, not to gender or morality.
Head Coverings in Jewish Culture
In the Old Testament, the culture of Israel and surrounding nations used veils and coverings as signs of honor or shame. In Genesis 24:65, when Rebekah sees Isaac for the first time,
“she took a veil and covered herself.”
It was a cultural gesture of respect and modesty. Similarly, Tamar:
“put a veil on and wrapped herself” (Genesis 38:14)
Disguising herself not as a godly woman, but pretending to be a harlot. In this case, the veil was deception. So, from the Old Testament, the head covering is cultural, functional, and symbolic—but never commanded as a universal sign of submission for all women.
Paul’s Teaching in 1 Corinthians 11
Now we come to the passage that raises the most debate. Paul writes to the Corinthians:
“But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God” (1 Corinthians 11:3).
This is the key to the whole passage. Paul is laying out a spiritual order: God, Christ, man, woman. Not inequality, but headship. Then Paul continues by saying:
“Every man praying or prophesying, having his head covered, dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head” (1 Corinthians 11:4–5)
Culturally, in Corinth, a woman uncovering her head was considered shameful—it was equated with being immodest or rebellious. Paul is not enforcing a new law; he’s applying a principle of honor and order to a specific cultural situation. He goes on:
“For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man” (1 Corinthians 11:7).
This doesn’t mean women aren’t made in God’s image (Genesis 1:27 is clear that they are). Paul is drawing from the creation order to show purpose, not value.
“For this reason the woman ought to have a symbol of authority on her head, because of the angels” (1 Corinthians 11:10).
This phrase is one of the most misunderstood. Paul isn’t talking about angelic watchers enforcing modesty codes. Rather, it’s a recognition of the spiritual realm and divine order being honored even in public worship. But then Paul shifts:
“Nevertheless, neither is man independent of woman, nor woman independent of man in the Lord” (1 Corinthians 11:11).
He softens the statement to balance the theology—headship does not mean domination. In the Lord, there is interdependence. Paul even appeals to nature:
“Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered?” (1 Corinthians 11:13).
This is a rhetorical question for that culture, not a universal law. Then he clarifies:
“But if anyone seems to be contentious, we have no such custom, nor do the churches of God” (1 Corinthians 11:16).
Here’s the real conclusion—this is not a binding ordinance. There is no such custom being enforced across all churches. Paul was addressing a local issue to teach spiritual headship, not enforcing physical coverings as law.
The Principle of Headship, Not Head Coverings
Head coverings are a cultural symbol Paul used to illustrate a spiritual truth. He was not issuing a command for all generations. The focus is on honoring God’s divine order. In that time, a covered head on a woman symbolized submission and honor in a public setting. Paul used it to teach that wives should honor their husbands as their head, just as man honors Christ and Christ honors the Father.
This has nothing to do with salvation, righteousness, or holiness. A woman today does not dishonor God by having an uncovered head, nor does a man bring shame by wearing a hat. The spiritual principle is what carries forward—not the cultural practice.
My Final Thoughts
Paul was showing us a deeper truth: that God is a God of order. In all things, from marriage to ministry, we see His design. Head coverings were never a commandment, but a symbol of a spiritual principle—authority and submission, not inferiority. The New Testament never mandates physical veils; it mandates honor, respect, and obedience to God’s structure.
So in our day, we uphold the principle, not the practice. We teach headship in marriage (Ephesians 5:23), we teach mutual respect (1 Peter 3:7), and we teach modesty of heart (1 Timothy 2:9). But we are not under law, and head coverings are not a matter of holiness or obedience. Let each woman be fully persuaded in her own mind, and let no one judge another in things not commanded (Romans 14:5).
