Because of the Angels (1 Corinthians 11:10) and the Head Covering Question
Because of the Angels (1 Corinthians 11:10) and the Head Covering Question
A concise, practical synthesis based on the Greek text, early church testimony, and positions commonly found within the Churches of Christ.
I. Greek Text and Context
Original: διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους
Translation: “Therefore a woman ought to have authority on her head, because of the angels” (1 Cor. 11:10). The word exousia literally means “authority, right,” and the word “sign” does not appear; many translations add “sign” interpretively.
The verbs for “cover/uncover” are katakalyptō (“to veil, to cover”) in vv. 2–13, while v.15 uses peribolaion (“a natural covering, wrap”), suggesting Paul contrasts an external covering with natural hair rather than equating them.
Resource: NET Bible Notes; BDAG Greek Lexicon; see also Wayne Jackson, Christian Courier (ChristianCourier.com).
II. “Because of the Angels” — Four Interpretations
Angels as witnesses in worship. Paul elsewhere speaks of angels watching Christian life and worship (1 Cor. 4:9; Eph. 3:10; 1 Tim. 5:21). This is the most common and contextually coherent interpretation.
“Angels” as human messengers. Possible since angelos can mean “messenger” (James 2:25), but unlikely in 1 Corinthians.
Avoiding temptation of fallen angels. Some Fathers (e.g., Tertullian) tied this to Genesis 6, but this is not widely held today.
Cosmic/heavenly order in worship. Earthly worship mirrors heavenly order, with angels present.
Resource: NET Bible Notes; Tertullian, On the Veiling of Virgins; Apologetics Press, Kevin L. Moore, “Head Coverings in 1 Corinthians 11” (ApologeticsPress.org).
III. Whose “Authority” on the Head?
Exousia = authority/right, not “sign.” Some translations insert “sign of authority.” Others suggest Paul means “the woman exercises authority over her head by covering it in worship.” Either way, Paul expects a visible expression on the head.
Resource: CBE International article, “Authority to Cover Her Head: The Liberating Message of 1 Corinthians” (cbeinternational.org).
IV. Early Church Practice
Hippolytus, Apostolic Tradition (ca. 200 AD, Rome): women must cover with opaque cloth, not see-through veils.
Didascalia Apostolorum (3rd century Syria): women instructed to cover in public worship.
Fathers (John Chrysostom, Clement, Tertullian): widespread testimony that women veiled in prayer and worship.
Resource: Hippolytus, Apostolic Tradition (translation at Tertullian.org); Didascalia (available at New Advent); Chrysostom, Homilies on 1 Corinthians.
V. Two Common Positions in Churches of Christ
Cultural-symbol view: The veil was a cultural symbol; the principle (headship, reverence, order) remains, but the symbol may vary today.
Resource: Kevin L. Moore, “Head Coverings in 1 Corinthians 11,” Apologetics Press (apologeticspress.org).
Spiritual-gift era view: The instructions applied when women publicly prayed/prophesied (with miraculous gifts). Since those gifts have ceased, the covering is not binding today.
Resource: West Palm Beach church of Christ teaching material (wpbcoc.org); The Gospel of Christ TV program (thegospelofchrist.com).
VI. Today — Do We Still Cover?
Theological: Paul’s reasoning appeals to creation order (vv.8–9), angelic witness (v.10), and the practice of the churches (v.16). These are more than local culture.
Linguistic: Distinction between katakalyptō and peribolaion shows Paul meant an additional covering, not just hair.
Historical: Early church sources confirm the widespread practice.
Resource: NET Bible Notes; Wayne Jackson, Christian Courier; Hippolytus, Apostolic Tradition.
Conclusion: In public worship, if women are praying, reading Scripture, singing, or otherwise speaking, it is fitting to use a simple, modest external covering as a visible expression of reverence. Where this is not taught or practiced, unity and conscience should guide—avoiding judgment or division.
VII. Practical Guidelines if Practiced
When: during public worship, especially prayer, reading, singing, communion.
Form: visible, simple, opaque covering (scarf, veil, cap). Avoid sheer material; modesty over fashion.
Spirit: an act of voluntary reverence, not legalism; respect differences across congregations.
Resource: Hippolytus, Apostolic Tradition; Wayne Jackson, Christian Courier.
VIII. If Not Practiced — Still Honoring the Text
Maintain modesty, gender distinction, and order in worship.
Do not mock or condemn those who cover, nor elevate oneself by the practice. Focus on reverence, unity, and edification.
Resource: Apologetics Press; Truth Magazine archives (guardianoftruth.net).
One-sentence Takeaway
“Linguistic, contextual, and historical evidence supports head covering as a valid expression of reverence in worship, but whether it becomes a formal requirement is left to the conscience and leadership of each congregation, always with reverence, modesty, and unity before God and His angels.”
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