{4} But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: {5} for that is even all one as if she were shaven.

(4) And in like manner he concludes that women who show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame themselves.

(5) The first argument taken from the common sense of man, for so much as nature teaches women that it is dishonest for them to go abroad bareheaded, seeing that they have given to them thick and long hair which they do so diligently trim and deck, that they can in no way abide to have it shaved.

People's New Testament

11:5 Every woman that prayeth or prophesieth, etc. With the customs and ideas which existed in the East in that age it would be an unseemly act, and would bring reproach. The veil was regarded as a badge of subordination, and if not worn would imply that the woman did not yield deference to her husband. Almost all women are still veiled in the presence of men in the East.

For that is even all one as if she were shaved. For a woman's head to be shaven was usually a sign of shamelessness (See Meyer). The uncovered head in an assembly was also unbecoming.

Wesley's Notes

11:5 But every woman - Who, under an immediate impulse of the Spirit, (for then only was a woman suffered to speak in the church,) prays or prophesies without a veil on her face, as it were disclaims subjection, and reflects dishonour on man, her head. For it is the same, in effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures.

Jamieson-Fausset-Brown Bible Commentary

5. woman . prayeth . prophesieth-This instance of women speaking in public worship is an extraordinary case, and justified only by the miraculous gifts which such women possessed as their credentials; for instance, Anna the prophetess and Priscilla (so Ac 2:18). The ordinary rule to them is: silence in public (1Co 14:34, 35; 1Ti 2:11, 12). Mental receptivity and activity in family life are recognized in Christianity, as most accordant with the destiny of woman. This passage does not necessarily sanction women speaking in public, even though possessing miraculous gifts; but simply records what took place at Corinth, without expressing an opinion on it, reserving the censure of it till 1Co 14:34, 35. Even those women endowed with prophecy were designed to exercise their gift, rather in other times and places, than the public congregation.

dishonoureth . head-in that she acts against the divine ordinance and the modest propriety that becomes her: in putting away the veil, she puts away the badge of her subjection to man, which is her true "honor"; for through him it connects her with Christ, the head of the man. Moreover, as the head-covering was the emblem of maiden modesty before man (Ge 24:65), and conjugal chastity (Ge 20:16); so, to uncover the head indicated withdrawal from the power of the husband, whence a suspected wife had her head uncovered by the priest (Nu 5:18). Alford takes "her head" to be man, her symbolical, not her literal head; but as it is literal in the former clause, it must be so in the latter one.

all one as if . shaven-As woman's hair is given her by nature, as her covering (1Co 11:15), to cut it off like a man, all admit, would be indecorous: therefore, to put away the head-covering, too, 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 (the wearing of a head-covering) to show that she does of her own will that which nature itself teaches she ought to do, in token of her subjection to man.

Matthew Henry's Concise Commentary

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.