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I. Some suppose that the words refer to REAL ANGELS.

1. The holy angels. It appears to have been the opinion of the Jews that the holy angels were present at their religious assemblies (Psalm 128:1; Ecclesiastes 5:6). Bengel supposes that the reason why the apostle names the angels is, because as the angels are represented as veiling their faces before God, so women ought also to veil their faces when they worship. Erasmus remarks, "If a woman has arrived at that pitch of shamelessness that she does not fear the eyes of men, let her at least cover her head on account of the angels who are present at your assemblies." But such an explanation appears to be far-fetched. St. Paul does not lay much stress elsewhere on the sentiments of the angels; he employs reasons far stronger and more telling. And certainly the above reason is not one which would suggest itself as a corrective to disorders in public worship.

2. Evil angels. It is supposed that the apostle here accommodates himself to this extravagant notion, which arose from a gross misconception of the words "the sons" (or angels) "of God saw the daughters of men that they were fair; and they took them wives of all which they chose." Women should veil themselves, because they might tempt or be tempted by evil angels. Dr. McKnight supposes that the reference is to the seduction of the woman by the artifices of the serpent; and that the wearing of the veil was to be the perpetual memorial of her fall and of her subjection to man in consequence. We cannot imagine that Paul adopted the rabbinical notion, nor can we see the force of that notion as an argument for women veiling their faces. Nor does the view that the reference is to the seduction of Eve recommend itself; for this seduction was not effected by evil spirits in general, but by one pre-eminently, namely, the devil. And in general, if evil angels were meant, we would expect some statement to that effect by the apostle, as "the angels that sinned," "the angels that kept not their first estate."

II. Others suppose that the word refers to the MINISTERS, who were specially set apart to conduct the worship of the congregation. The name angel, it is said, is conferred on ministers, both in the Old Testament and in the New (Malachi 2:7; Revelation 2:3). Such a name is also sufficiently appropriate, as ministers are the messengers of God. The reason, then, here assigned is, that women should veil their faces lest they should draw away the affections or distract the attention of the ministers or presidents of the assemblies. But the term ἄγγελοι is never applied to ministers by Paul. Nor is it certain that by the angels of the apocalyptic Churches the ministers are meant.

III. Others suppose that the reference is to HEATHEN MESSENGERS OR SPIES. In the New Testament the word frequently occurs in the sense of messenger (Matthew 11:10; Luke 7:24; Luke 9:52). But the most remarkable passage, and the one which bears most closely upon our subject, is James 2:25, where this very word is applied to the spies whom Joshua sent to spy out Jericho. Now it is argued that this is the meaning of the term here; women, in their assemblies for worship, ought to veil their faces because of the heathen spies. informs us that the heathen were in the habit of sending spies to observe what was said or done in their Christian assemblies. According to this view, the apostle exhorts the Corinthians to see to it that their assemblies be conducted with proper order — that all violations of what was counted decorum be absent; that they are to remember that the eyes of the heathen are upon them.

(P. J. Gloag, D.D.)

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KJV: For this cause ought the woman to have power on her head because of the angels.

WEB: For this cause the woman ought to have authority on her head, because of the angels.