Re: Angels (3)

Now here's a verse that just caught my eye:

1 Corinthians 11:10 For this reason, and because of the angels, the woman ought to have a sign of authority on her head.

Now why didn't I ever notice that before??? here are some cross references and what one of the commentaries says about this:

1 Corinthians 4:9 For it seems to me that God has put us apostles on display at the end of the procession, like men condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to men.

Ephesians 3:10 His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms,

1 Timothy 5:21 I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.

Psalm 103:20-21 Praise the Lord, you his angels, you mighty ones who do his bidding, who obey his word. Praise the Lord, all his heavenly hosts, you his servants who do his will.

Paul offered a third reason why womanly insubordination in the church should not exist. Angels were spectators of the church (4:9; Eph. 3:10; 1 Tim. 5:21; cf. Ps. 103:20-21). For a woman to exercise her freedom to participate in the church without the head covering, the sign of her authority (exousia, a liberating term; cf. 1 Cor. 7:37; 8:9; 9:4-6, 12, 18), would be to bring the wisdom of God (Eph. 3:10) into disrepute.

Other (but less acceptable) explanations have been suggested for the words because of the “angels”: (a) evil angels lusted after the women in the Corinthian congregation; (b) angels are messengers, that is, pastors; (c) good angels learn from women; (d) good angels are an example of subordination; (e) good angels would be tempted by a woman’s insubordination.

The Bible knowledge commentary : An exposition of the scriptures

because of the angels—who are present at our Christian assemblies (compare Ps 138:1, “gods,” that is, angels), and delight in the orderly subordination of the several ranks of God’s worshippers in their respective places, the outward demeanor and dress of the latter being indicative of that inward humility which angels know to be most pleasing to their common Lord (1Co 4:9; Eph 3:10; Ec 5:6). Hammond quotes Chrysostom, “Thou standest with angels; thou singest with them; thou hymnest with them; and yet dost thou stand laughing?” Bengel explains, “As the angels are in relation to God, so the woman is in relation to man. God’s face is uncovered; angels in His presence are veiled (Is 6:2). Man’s face is uncovered; woman in His presence is to be veiled. For her not to be so, would, by its indecorousness, offend the angels (Mt 18:10, 31). She, by her weakness, especially needs their ministry; she ought, therefore, to be the more careful not to offend them.” A commentary, critical and explanatory, on the Old and New Testaments.

Head Coverings for Women Type of Covering Description

Headband (Heb. shabis)
Probably a head ornament or front-band of gold or silver (Is. 3:18, 20; v. 18, “scarves” in NKJV).

Headdress (Heb. pe˒er)
Ornamental head covering worn by wealthy women, probably wound about the head (Is. 3:20; Ezek. 24:17). Also used to describe the garland of the bridegroom or turban worn by men as well as the cap worn by priests (Is. 61:10; Ezek. 24:17, 23; 44:18).

Head covering (Gk. peribolaios, lit. “covering”)
First Corinthians probably refers to some kind of hair covering—perhaps even a shawl.

The wearing of long, loose hair by an adulteress confirms that such would be considered shameful (Num. 5:18).

The importance of the covering seems to be twofold: to show clear distinction between the sexes and to affirm publicly a wife’s commitment to her husband’s leadership (1 Cor. 11:2–16).

This custom may have been especially important to the Corinthians because of the pagan and immoral influence around them.

Veil (Heb. tsaciph)
Rebekah put on a veil when she approached Issac before her marriage, perhaps as a sign of her betrothal. The veil was to be removed at the time of marriage (Gen. 24:65).

Tamar used the veil to trick Judah (Gen. 38:14, 19).
(Heb. redid)

The veil-like, thin garment was probably for summer (Song 5:7; Is. 3:23).
(Heb. tsamah)

This face veil (lit. “locks”) was probably ornamental, perhaps a long train of adornment for women of high social standing (Song 4:1, 3; 6:7; Is. 47:2). (Heb. mispachoth)

This covering (probably a cap fitting close to the head) is associated with the activities of false prophetesses (Ezek. 13:18, 21).

Full veiling does not seem to be part of the Old Testament culture. However, head coverings were important to women in biblical days. They not only offered protection from the elements but also served as symbols of modesty and, for a married woman, as a token of her commitment to her husband.

The theological principle of divine order remains unchanged even though its specific manifestations, such as a woman’s covering her head in Corinth, may differ from place to place and culture to culture (see chart, Theological Foundations for Headship). This order was evident in the chronological sequence of creation (1 Cor. 11:8, 9). Furthermore, woman was man’s “glory” (v. 7). This concept refers to the act of “manifesting or pointing to the role of another. ” The woman, who pointed to the man, was to be covered in the presence of God; while man, who pointed to God, was not. The practice was also followed “because of the angels” (v. 10). Paul reasoned that angels, the most submissive of all creatures, would be offended by non-compliance. Furthermore, God had provided a natural analogy that emphasized the appropriateness of the head covering: “Nature” favors women over men in the provision of hair on the head (vv. 13–15). Finally, Paul appealed to the universality of Christian practice (v. 16). The principle of headship was important, and its symbol was to be observed in all the churches.

Theological Foundations for Headship
The priority of Adam’s creation. Gen. 2:7
The use of the name “Adam” for the entire race. Gen. 2:20
The investiture of Adam with authority prior to Eve’s creation. Gen. 2:15
The assignment to the man of the responsibility for provision and protection. Gen. 2:15–17
The responsibility of the man in naming the animals. Gen. 2:20
The designation of the woman as the man’s helper. Gen. 2:18, 20
The naming of the woman by the man. Gen. 2:23; 3:20
The recognition of the man as leader and spokesman. Gen. 3:9; 11
Woman's study Bible

OK, LOL I got off track but I couldn't resist! I figured if I didn't include the veil stuff someone would ask about it lol

Interesting though that the angels are involved in so much isn't it! Do you think it means that the angels are even involved with us here at Fresh Hope????

Join us for the Angels Study here!