Head Coverings - Because of the Angels
(Editorial - June 2000)
Difficulties
The exposition as set out in I Corinthians 11:1-16 is not as clear-cut as we might
like it.
First-century orientation
Some of Paul’s reasoning was local to the first century ecclesia. Verse 5 makes
the point that sisters, possessing holy spirit gifts, should be covered when participating
in the ecclesial service of worship by prayer and prophecy. We are left to wonder if the
same reason holds true today when sisters do not have spirit gifts and do not pray or
prophesy in the service.
And Paul’s argument from "nature" is not universally true: "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her" (vv. 14-15). This may have been true in the first-century Roman empire but has not always been the case -- witness the wigs worn for centuries by various dignitaries, e.g. George Washington, and scriptural allusions to long hair not being a shame to the man even as Num. 6:5 and II Sam. 14:26.
If contention arises
The summary verse (v. 16) infers rather than expressly states a key phrase: "But
if any man seem to be contentious, we have no such custom, neither the churches of
God." If contention should arise on the point, do we drop the matter or is Paul
saying we have no such custom "as bare-headed women in worship"? We may
have preferred a more complete articulation of this summary.
What of the priests?
Even the points made from Genesis leave us wondering about the priests under the law.
Surely it is true without argument that God is the head of Christ, Christ is the head of
man and man is the head of the woman (v.3). And it is equally evident man and woman were
made first in the image of God and woman was made from man, to be a helper suitable to man
(vv. 7-9).
Yet these points were as true when the law of Moses was in effect which commanded the priests to wear bonnets and mitres as a critical part of their attire when ministering before God (Ex. 28:40-41). If God commanded priests to worship with covered heads, why is it now a shame for brethren to worship with a head covering?
Yes we are now in the ecclesial era and the law has been fulfilled; things have changed. But the principles of Genesis 1-3 have not changed. How do these principles now provide a valid argument that women should be covered in communal worship and the man uncovered when they did not do so under the law?
A compelling consideration
There is, however, a key phrase which deserves careful reflection: "Because of
the angels" (10). Why interject the angels?
Angels’ generosity
Understanding the "our" in Genesis 1:26 opens our minds to a
beautiful and compelling point. In three verses in a row (I Cor. 11:7,8,9), Paul makes
direct reference to details recorded in Genesis 1 and 2: man and woman are in "the
image and glory of God" (Gen. 1:26); "the woman of the man"
(Gen. 2:21-23); "the woman for the man" (Gen. 2:18).
These are all aspects of this present creative epoch in which the angels are heavily involved. In fact, looking at the "our" of Genesis 1:26, we realize the angels were a vital part of the critical decisions going on when this epoch was made ("God" throughout Genesis 1 comes from elohim, a plural word referring to "mighty ones" and thus signifying the angels). One of the decisions made was that the magnificent creative work, partially designed and carried out by the angels, was eventually to come under the dominion of man and woman: "Let them have dominion over the fish of the sea…".
What a wonderfully generous spirit is here evident.
But there is more: when eventually this generous plan of the angels is implemented and the redeemed come to rule the world with the Lord Jesus, they will be acceding to us part of their responsibilities: "For unto the angels hath he not put into subjection the world to come" (Heb. 2:5).
Angels help us to be saved
Does that bother them? Not at all! Every time a potential replacement is born from the
waters of baptism, "there is joy in the presence of the angels of God over one
sinner that repenteth" (Lk. 15:10). And all during our struggle to walk
faithfully before God, the angels are with us as "ministering spirits, sent forth
to minister to them who shall be heirs of salvation" (Heb. 1:14).
As incredible as it may seem, these mighty heavenly beings are cheerfully acting like servants, in that they are giving priority to our welfare, our eternal welfare. If they are successful in their objective, we will assume much of their responsibility. And they will rejoice that it is so!
Where head coverings come in
Now how does this relate to a sister wearing a head covering in the assembly?
The answer is this: The ecclesia is a stage toward the immortal condition when the angels will transfer to the redeemed their present responsibility. Among the saints in that new order, there will be no Jew or Gentile (no nationalities), no bond or free (no social disparity) and no distinction in the status of male and female (Gal. 3:28).
To some extent, in contrast to social conditions under the Law of Moses, these changes have already begun, especially in our relationship to each other in the ecclesia.
But they are not fully here.
Physically, we are still male and female with different roles to play. We are still living in the dispensation subject to the angels, dependent on their guardian care. Recognizing our future hope yet our present position, we have no desire at all to minimize the authority of angels or to appear anxious to take over their role. We love and appreciate them and recognize fully our present dependence.
It is thus evident that what Paul had in mind was that in ecclesial worship, when the man uncovers his head and the woman covers hers, we are reminded of this present dispensation when, by angelic design, the woman was created to be a helper, suitable for the man. Further, we are reminded of the angels’ present relationship to ourselves; we acknowledge that we are still struggling with our mortality when we need and want their ministrations. When we gather together as an ecclesia, we know there are members of the heavenly host present. By the simple token of a distinction in head covering, we express our thanks to them for their care and our wonderment at their generous spirit.
And as we stand thus united, we look forward to becoming physically, as we are now spiritually, one with the heavenly host and of entering into rulership in the new age with our Lord Jesus Christ – a joyous blessing we may have "because of the angels."
To our brother
If the sisters in your area agree that what we have said is the correct explanation of
Paul’s point, they may well be delighted to express wonder, appreciation and love for
the angels in this most unremarkable token of a head covering. Here is an opportunity to
deliberately do something to express our feelings to the angels. This is not a matter of
deferring to the brothers, but of expressing our thanks to these mighty spirit beings.
Once the point is seen, we doubt there would be any attempt to rationalize the practice as only applicable to the first century; rather there would be pleasure that there is still some way of expressing our love for the angels.
If not all sisters share the same sentiment, it is not appropriate to rudely thrust a covering on someone’s head – instead, one should explain the gracious generosity of angels and the opportunity we have to honor them. If the sister still did not share our view, let the matter lie hoping that eventually she would willingly and joyously take advantage of wearing a head covering because of the angels.
That’s the way we see it, my brother. We don’t feel it should be a matter of contention or legislation. If everyone does not see it the same way, so be it. The issue should not be a matter of fellowship or of such debate that it disrupts the joy of ecclesial life. Perhaps, however, these few words will help some of our sisters to share in the opportunity of honoring the angels who so love us they want us to rule the world they helped to make.
Don Styles