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 - 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.;
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.
The system of education instituted at the beginning of the world was to be a model for man throughout all aftertime. As an illustration of its principles a model school was established in Eden, the home of our first parents. The Garden of Eden was the schoolroom, nature was the lesson book, the Creator Himself was the instructor, and the parents of the human family were the students. Ed 20.1
Created to be “the image and glory of God” (1 Corinthians 11:7), Adam and Eve had received endowments not unworthy of their high destiny. Graceful and symmetrical in form, regular and beautiful in feature, their countenances glowing with the tint of health and the light of joy and hope, they bore in outward resemblance the likeness of their Maker. Nor was this likeness manifest in the physical nature only. Every faculty of mind and soul reflected the Creator's glory. Endowed with high mental and spiritual gifts, Adam and Eve were made but “little lower than the angels” (Hebrews 2:7), that they might not only discern the wonders of the visible universe, but comprehend moral responsibilities and obligations. Ed 20.2
“The Lord God planted a garden eastward in Eden; and there He put the man whom He had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden.” Genesis 2:8, 9. Here, amidst the beautiful scenes of nature untouched by sin, our first parents were to receive their education. Ed 20.3Read in context »