1 Corinthians 11:10

'For this reason ought the woman to have authority on her head, because of the angels.'

And that is why the woman must when prophesying and being open to the Spirit and thus entering the spiritual realm, wear the covering that both denotes her authority to act in this way, and the fact that as she does so, she does so acting as man's helpmeet and is thus submissive to him in the exercise of her authority.

Other commentators would, however, rather see the covering as primarily the sign that she is under man's authority, seeing 'authority' as signifying 'sign of authority', but the usual use of the word in this form is to indicate the authority of the person being described, thus it here declares the woman's authority.

'Having on authority' may thus be seen as signifying the wearing of the badge of her authority, with the recognition that she has that authority as man's appointed helpmeet, or as an indication that she is under authority, a sign of the fact that she is under the authority of man. Either way, and the one really assumes the other, this having authority on her head is 'because of the angels'. She is indicating to them her right to pray and prophesy because she is man's helpmeet, and that as his helpmeet she shares that authority.

So this may signify that the covering is to be seen as indicating to the angels that she is under the authority of the man as his helpmeet as she prays and prophesies, or that she receives her authority from her relationship with man in order to be able to do so. Either way it is not an indication of a downgrading of the woman, but of a lifting up of the woman in the eyes of the angels to her exalted position prior to the fall, a restoring of her privileges in Christ. This is why she can pray and prophesy as man's helpmeet. She is no longer fallen Eve, but Eve restored in her glory.

It is possible that it is also to be seen as indicating to the angels that as she actively enters the spiritual realm she is not open to angels or evil spirits for possession, that she as it were enters the spiritual realm with authority as under man's authority as God's spokesman, because she shares man's unique position. Thus she is not to be interfered with. It will be her protection. This with special reference to the angels who once coveted fallen women for themselves and possessed them (Genesis 6:1). It may suggest that the head covering is a reminder to any similarly minded angels that this woman belongs to man, is in submission through him to Christ as the Head, and is thus not available to be possessed, and that she enters the spiritual realm, not seeking to be possessed, but because she shares with man his authority over creation, with a right to minister as his representative on God's behalf. (Many women in other religions did very much open themselves to possession).

So her entry into that realm is not to be seen as an indication to the angels and spirits that she is available for possession and opening herself for possession, but rather, as indicated by her covering, that she comes as man's helpmeet and under the authority of him whose Head is Christ.

Thus the principle is laid down that 'to have authority on her head' is seen as emphasising both to men and to angels that she comes to serve God in praying and prophesying as man's representative in his function as God's spokesman. It indicates that she recognises that she is not a 'free spirit' but under respectful submission to man as God's prime representative. It is a sign of her own authority, but as a subsidiary authority, an authority given to her as man's helpmeet. It is because she is a junior partner to the man in God's enterprise that she is in this privileged position. Her covering is thus to be a reminder to the angelic realm, who were consulted at the time of the creation of both man and woman (Genesis 1:26), of God's purpose in creation, which she is now seeking to fulfil, of bringing all in subjection to Him. It is a badge of honour.

Alternatively 'because of the angels' may have reference to the fact that we should ever be aware that the angels observe our conduct (Luke 15:7; Luke 15:10), especially when engaging in spiritual activity, and that the covering is to ensure that they will recognise the woman's renewed right to pray and prophesy in Christ as man's helpmeet, while at the same time ensuring angelic approval of the woman's sign of submission to authority, with the thought continually in mind that in the presence of angels women should remain discreetly dressed and submissive to man, while sharing his authority over creation.

This all indicates Paul's vivid awareness of the spiritual realm. The reason that he does not continually speak of angels is not because of lack of awareness but because he recognises that they have limited direct activity with regard to man. They watch, but they may not interfere. They remain within their bounds, unlike the angels who fell. When they act, they act invisibly without man's awareness under God's command (Hebrews 1:14). They serve God, not man. Nor are they to be called on by man. Yet nevertheless they are there at all times, watching over the purposes of God. And their presence is acknowledged by the woman's covering.

Another less likely possibility is that there may be a reference to the seraphim in Isaiah 6 who covered themselves with their wings before the presence of God, who would thus approve of women showing the same idea of submission in worship and obedience, but this is less likely as the seraphim were not strictly angels, and the idea in their case is that their eyes were fixed on God and yet could not bear the sight because of His glory. It was not directly related to their ministry.

Overall then the woman's attitude is probably to be seen either as gaining and maintaining the approval of 'the good angels' as they minister to the heirs of salvation (Hebrews 1:14) by testifying to her obedience to God, and/or as warning off the 'evil angels' and reminding them that she is under Another's authority as man's helpmeet, or as indicating to the angelic realm her important, but secondary, position in creation in accordance with God's purposes in creation, or possibly all of these, especially so where praying and prophesying results in magnified contact with the spiritual realm with its consequent dangers.