“
For this cause ought the woman to have power [the head covering — see Diag. footnote below]
on her head because of the angels [messengers].” (
1 Cor 11:10 KJV)
The point of this text is summarized well by the Apostle in his opening statements in
1 Corinthians Chapter 11 (
Verses 1-10 NKJV).
“Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered
them to you.
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. 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, for that is one and the same as if her head were shaved. For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.
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. For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man.
For this reason the woman ought to have a symbol of authority (the veil being a symbol of this)
on her head, because of the angels.”
“We see that in the relationship of husband and wife, is prefigured the beautiful relationship between Christ Jesus and the church. And as in the type, so in the antitype, the church, the bride of Christ is to be subject unto him in everything; earnestly seeking at all times to know, and then delighting to do his will.
As the woman is not to assume authority and direct her husband, so the church is not to assume authority and to attempt to direct the Lord's work, but is to be "
quiet,"
searching diligently to know his plan and methods, and then endeavoring faithfully to execute them.
When God's plan shall be brought fully into execution, we see that loving authority and joyful submission will fill the universe with blessed peace and everlasting joy--and "
God shall be all in all"-- Head over all--his will done in earth as it is done in heaven. (
1 Cor. 15:28.) Seeing this to be God's ultimate design, it should be our endeavor, so far as it is in our power, to carry out and illustrate that purpose now. It can only be fully illustrated, however, by those who are "
united in the Lord."
The covering of the head by the woman (
1 Cor. 11:10),
signifies submission to authority; a recognition of God's order of headship. It symbolizes the relationship between the church and her head, Christ Jesus. The same thing was illustrated in the attire of the priesthood: the high-priest wore a mitre or crown and the under-priests (representatives of the church, the bride),
wore "
bonnets"
or head coverings, indicating that they were not the head but under authority to the Chief-Priest.”
*
Benson gives it as his opinion that because the Hebrew word radid, (
which come from the word radad, to have power)
signifies a veil; the apostle uses the word *exousia, authority to denote a veil because the Hebrew women veiled themselves in presence of the men, in token of their being under their power of authority. The veil used by Eastern women was so large as to cover a great part of their body. Ruth’s veil held six measures of barley. (
Ruth 3:15)
A veil of this sort, called a
plaid, was worn long ago by the women of Scotland.
Macknight.
Power seems to have been the name of the headdress; so called because like a diadem or turban it was sometimes a mark of rank.
Sharpe.
*Strong’s # 1849. ἐξουσία (exousia): power to act, authority.
Thayer’s Greek Lexicon: 1. power of choice, liberty of doing as one pleases; leave or permission.
The Church willingly submits to the authority of its head, Christ Jesus our Lord.
As for the clause “
because of angels” this one is a bit more difficult of interpretation. Although the word
angel carries several meanings it is believed here that the reference is in regards to actual angels.
The following excerpt from the
Pulpit Commentary seems relevant:
“The question is whether the allusion is to good or bad angels. In favor of the latter view is the universal tradition among the Jews that the angels fell by lust for mortal women, which was the Jewish way of interpreting
Gen 6:1, 2. This is the view of Tertullian ('De Virg. Vel.,' 7) in writing on this subject. A woman, in the opinion and traditions of Oriental Jews, is liable to injury from the
shedim (demons), if she appears in public unveiled; and these evil spirits are supposed to delight in the appearance of unveiled women. The objection to this view, that
angeloi (angel) alone is never used of evil but always of good angels, is not perhaps decisive (see
1 Cor 6:3).
The verse may, however, mean (in accordance with the Jewish belief of those days)
that good angels, being under the possibility of falling from the same cause as their evil brethren, fly away at once from the presence of unveiled women. Thus Khadijah tested that the visitant of her husband Mohammed really was the angel Gabriel, because he disappeared the moment she unveiled her head.
On the whole, however, the meaning seems to be, out of respect and reverence for the holy angels, who are always invisibly present in the Christian assemblies (On this point, see
Luke 15:10; Eph 3:10; Heb 1:14; 12:1; Eccl 5:6; Psa 138:1).”