THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS - Chapter 11 - Verse 10

Verse 10. For this cause, etc. There is scarcely any passage in the Scriptures which has more exercised the ingenuity of commentators than this verse. The various attempts which have been made to explain it may be seen in Pool, Rosenmuller, Bloomfield, etc. After all the explanations which have been given of it, I confess I do not understand it. It is not difficult to see what the connexion requires us to suppose in the explanation. The obvious interpretation would be, that a woman should have a veil on her head because of the angels who were supposed to be present, observing them in their public worship; and it is generally agreed that the word power (exousian) denotes a veil, or a covering for the head. But the word power does not occur in this sense in any classic writer. Bretschneider understands it of a veil, as being a defence or guard to the face, lest it should be seen by others. Some have supposed that it was the name of a female ornament that was worn on the head, formed of braids of hair set with jewels. Most commentators agree that it means a veil, though some think (see Bloomfield) that it is called power to denote the veil which was worn by married women, which indicated the superiority of the married woman to the maiden. But it is sufficient to say in reply to this, that the apostle is not referring to married women in contradistinction from those who are unmarried, but is showing that all women who prophesy or pray in public should be veiled. There can, perhaps, be no doubt that the word "power" has reference to a veil, or to a covering for the head; but why it is called power I confess I do not understand; and most of the comments on the word are, in my view, egregious trifling.

Because of the angels. Some have explained this of good angels who were supposed to be present in their assemblies, (see Doddridge;) others refer it to evil angels; and others to messengers or spies who, it has been supposed, were present in their public assemblies, and who would report greatly to the disadvantage of the Christian assemblies if the women were seen to be unveiled. I do not know what it means; and I regard it as one of the very few passages in the Bible whose meaning as yet is wholly inexplicable. The most natural interpretation seems to me to be this: "A woman in the public assemblies, and in speaking in the presence of men, should wear a veil—the usual symbol of modesty and subordination —because the angels of God are witnesses of your public worship, (Heb 1:14,) and because they know and appreciate the propriety of subordination and order in public assemblies." According to this, it would mean that the simple reason would be that the angels were witnesses of their worship; and that they were the friends of propriety, due subordination, and order; and that they ought to observe these in all assemblies convened for the worship of God. I do not know that this sense has been proposed by any commentator; but it is one which strikes me as the most obvious and natural, and consistent with the context. The following remarks respecting the ladies of Persia may throw some light on this subject:— "The head-dress of the women is simple: their hair is drawn behind the head, and divided into several tresses: the beauty of this head-dress consists in the thickness and length of these tresses, which should fall even down to the heels—in default of which, they lengthen them with tresses of silk. The ends of these tresses they decorate with pearls and jewels, or ornaments of gold or silver. The head is covered, under the veil or kerchief, (couvre chef), only by the end of a small bandeau, shaped into a triangle: this bandeau, which is of various colours, is thin and light. The bandalette is embroidered by the needle, or covered with jewelry, according to the quality of the wearer. This is, in my opinion, the ancient tiara, or diadem, of the queens of Persia: only married women wear it; and it is the mark by which it is known that they are under subjection, (c'est ld la marque a laquelle on reeonnoit qu'elles sont Sous PUISSANCE—-power.) The girls have little caps, instead of this kerchief or tiara; they wear no veil at home, but let two tresses of their hair fall under their cheeks. The caps of girls of superior rank are tied with a row of pearls. Girls are not shut up in Persia till they attain the age of six or seven years; before that age they go out of the seraglio, sometimes with their father, so that they may then be seen. I have seen some wonderfully pretty. They show the neck and bosom; and more beautiful cannot be seen.'—Chardin. "The wearing of a veil by a married woman was a token of her being under power. The Hebrew name of the veil signifies dependence. Great importance was attached to this part of the dress in the East. All the women of Persia are pleasantly apparelled. When they are abroad in the streets, all, both rich and poor, are covered with a great veil, or sheet of very fine white cloth, of which one half, like a forehead cloth, comes down to the eyes, and, going over the head, reaches down to the heels; and the other half muffles up the face below the eyes, and being fastened with a pin to the left side of the head, falls down to their very shoes, even covering their hands, with which they hold that cloth by the two sides; so that, except the eyes, they are covered all over with it. Within doors they have their faces and breasts uncovered; but the Armenian women in their houses have always one half of their faces covered with a cloth, that goes athwart their noses, and hangs over their chin and breasts, except the maids of that nation, who, within doors, cover only the chin until they are married."—Thevenot.

{1} "power" "a covering, in sign that she is under the power of her"

"husband"; Ge 24:55

{*} "on" "A veil on"