But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
Woman that prayeth or prophesieth. This instance of women speaking in public worship is extraordinary, and justified only by the miraculous gifts which such women possessed as their credentials. So Anna the prophetess and Priscilla (cf. Acts 2:18). The ordinary rule to them is silence in public (1 Corinthians 14:34-35; 1 Timothy 2:11-12). Mental receptivity and activity at home are most accordant with woman's destiny. This passage does not necessarily sanction women speaking in public, even though possessing gifts; but simply records what took place at Corinth, reserving the censure until 1 Corinthians 14:34-35. Even those 'prophesying' women were to exercise their gift rather in other times and places than the public congregation.
Dishonoureth her head. In putting away the veil, she puts away the badge of her subjection to man (which is her true 'honour'), and of her connection with Christ, man's Head. Moreover, the head-covering was the emblem of maiden modesty before man (Genesis 24:65), and chastity (Genesis 20:16). By it unlawful excitement in assemblies is avoided, women not attracting attention. Scripture sanctions not the emancipation of woman from subjection: modesty is her true ornament. Man rules; woman ministers: the respective dress should accord. To uncover the head indicated withdrawal from the husband's power; whence a suspected wife had her head uncovered by the priest (Numbers 5:18).
All one as if ... shaven. As woman's hair is given by nature as her covering (1 Corinthians 11:15), to cut it off like a man would be palpably indecorous; therefore, to put away the head-covering like a man would be similarly indecorous. It is natural to her to have long hair for her covering: she ought, therefore, to add the other head-covering, to show that she does of her own will that which nature teaches she ought to do, in token of her subjection to man.