“For this reason the woman ought to have authority on her head, because of the angels” (1 Corinthians 11:10, ESV).

Few verses in Paul’s letters spark as much head-scratching as this one. What did the apostle mean when he referenced angels in his discussion about worship practices? For Reformed interpreters committed to understanding Scripture clearly, this verse presents both a challenge and an opportunity to dig deeper into God’s Word.

 

THE CONTEXT: ORDER IN WORSHIP

Paul wasn’t writing in a vacuum. The Corinthian church was struggling with disorder in worship, and Paul addresses everything from head coverings to the Lord’s Supper in this section. In verses 2-16 of chapter 11, he establishes principles about proper conduct in corporate worship, grounding his argument in the created order and the relationship between Christ and the church.

The specific phrase “because of the angels” appears almost as an aside, yet Paul clearly considered it significant enough to include. This suggests that whatever he meant by it, the presence and role of angels in worship was something the Corinthians would understand and find compelling.

 

BECAUSE ANGELS ARE WATCHING: THREE REFORMED INTERPRETATIONS

Angels as Witnesses to Our Worship: John Calvin, the great Reformer, understood Paul to be saying angels observe and participate in our corporate worship. This view finds strong biblical support throughout Scripture. Isaiah saw seraphim worshiping around God’s throne (Isaiah 6:2-3). The book of Revelation repeatedly shows angels engaged in heavenly worship (Revelation 4:8, 5:11-12). The writer of Hebrews tells us that when we gather for worship, we join “innumerable angels in festal gathering” (Hebrews 12:22).

If angels are indeed present and watching when we worship, how we conduct ourselves certainly does matter. Paul’s point would be that women should maintain proper decorum not just for human observers, but because heavenly beings are also present. This interpretation emphasises the cosmic dimension of Christian worship and calls us to greater reverence and intentionality in our gatherings.

Angels as Guardians of Created Order: A second Reformed interpretation connects Paul’s statement to the broader biblical theme of angels as guardians of God’s established order. Throughout Scripture, angels serve as enforcers of divine boundaries and protectors of God’s design. When fallen angels violated their proper boundaries (Genesis 6:1-4, Jude 6-7), it resulted in judgement and chaos.

Paul has already grounded his argument in the created order, referencing the relationship between God, Christ, man, and woman (verses 3-12). From this perspective, the angels are concerned with maintaining the proper distinctions and relationships that God established in creation. A woman’s head covering becomes a visible acknowledgement of this divine order—and it matters not just to us but to the angelic realm as well.

This interpretation aligns well with the Reformed emphasis on God’s sovereignty over all creation and the importance of honouring the structures He has established.

Angels as Ministers in Worship: A third view focuses on the liturgical role of angels in heavenly worship. When we gather on earth, we’re participating in a reality that extends far beyond our local congregation. We join the worship that’s already happening in heaven, where angels continually praise God and minister before His throne.

In this understanding, Paul’s reference to angels reminds us earthly worship is never merely earthly. We’re entering into something cosmic and eternal. The woman’s head covering serves as recognition of this sacred reality and the presence of heavenly ministers who’re leading us in worship.

This view resonates with Reformed liturgical theology, which emphasises our worship on earth connects us to the heavenly reality described in Scripture.

 

WHY THESE INTERPRETATIONS WORK

What makes these Reformed interpretations compelling is how they connect Paul’s brief reference to broader biblical themes. Rather than seeing “because of the angels” as an isolated puzzle, they show how it fits into Scripture’s larger teaching about worship, creation, and the spiritual realm.

All three interpretations share common ground in recognising that worship involves more than we can see with our physical eyes. Whether angels are witnesses, guardians, or fellow ministers, their presence elevates the significance of how we conduct ourselves when we gather in God’s name.

 

CONCLUSION: LIVING UNDER HEAVEN’S GAZE

Perhaps most importantly, Paul’s reference to angels reminds us all of life is lived coram Deo—before the face of God. The spiritual realm isn’t something distant or abstract; it intersects with our daily reality, especially when we gather for worship.

This should both comfort and challenge us. It’s comforting to know we’re surrounded by God’s ministering spirits who worship alongside us. It’s challenging because it calls us to greater intentionality and reverence in all our worship practices.

The mystery of 1 Corinthians 11:10 may never be completely solved this side of heaven. But Paul’s brief reference to angels opens a window into the cosmic significance of our gathered worship. In our worship, both individual and corporate, may we remember that we have an audience beyond the visible congregation. Angels are watching, heaven is engaged, and the God of all creation delights in the praises of His people.

 

BECAUSE ANGELS ARE WATCHING: RELATED FAQs

Do contemporary Reformed scholars agree on the meaning of “because of the angels”? No, there’s significant diversity among contemporary Reformed scholars. DA Carson leans toward the “angels as witnesses” view, while Thomas Schreiner argues for fallen angels being attracted to unveiled women. Fee and Thiselton (though not strictly Reformed) favour the cosmic worship interpretation.

• What do non-Reformed interpreters say about this verse? Non-Reformed scholars propose “angels” here refers to human messengers or church leaders, translating the Greek word “angeloi” as “messengers” rather than heavenly beings. Others, like some feminist interpreters, argue Paul is addressing a specific cultural concern about women’s vulnerability to spiritual or sexual assault. Pentecostal scholars sometimes emphasise the prophetic dimension, suggesting women with uncovered heads may be more susceptible to deceptive spirits during worship.
• Could Paul be referring to the “sons of God” from Genesis 6? This interpretation has gained traction among some scholars, including Reformed theologian Wayne Grudem in earlier writings. The theory suggests fallen angels (the “sons of God” in Genesis 6:1-4) were attracted to human women, so Paul instructs women to cover their heads as protection. However, most contemporary Reformed scholars find this interpretation problematic because it implies physical coverings could somehow deter spiritual beings. Besides, this view focuses on evil angels rather than the holy angels who seem more consistent with Paul’s worship context.

How does the Greek word “exousia” (authority) affect the interpretation? “Exousia” literally means “authority” or “power,” not “covering,” which has led some scholars to argue Paul isn’t necessarily talking about physical head coverings at all. NT Wright suggests women should have “authority on their heads” meaning they have the right to prophesy and participate fully in worship. This grammatical insight has caused some Reformed scholars to reconsider whether the passage is primarily about symbols of authority rather than specific clothing requirements.

• What role does Jewish background play in understanding this verse? Jewish interpreters and scholars familiar with Second Temple Judaism note angels were believed to be actively present in synagogue worship, and certain practices were maintained “because of the angels.” The Qumran community, for example, excluded physically disabled people from their assemblies partly because angels were present. This background suggests Paul may be drawing on familiar Jewish concepts about angelic presence in worship, though he applies them in a distinctly Christian context.
• How do Eastern Orthodox and Catholic interpreters understand this passage? Eastern Orthodox interpreters generally emphasise the liturgical presence of angels, seeing the passage as support for their rich angelology in worship contexts. Catholic scholars often connect it to their theology of the communion of saints and the participation of all creation in the Mass. Both traditions tend to be more comfortable with the mysterious elements of the text and less focused on resolving every interpretive difficulty, viewing the angelic reference as part of the broader sacramental reality of Christian worship.

Does archaeological evidence from Corinth shed light on this verse? Recent archaeological work in Corinth has revealed temples where both men and women served as priests and priestesses, often with specific requirements about head coverings and hair arrangements. Some scholars argue this cultural context explains Paul’s concern—he wanted Christian women to distinguish themselves from pagan priestesses. However, the specific reference to angels doesn’t have clear parallels in the archaeological record, suggesting Paul is introducing a distinctly Christian theological concept rather than simply adapting existing cultural practices.

 

BECAUSE ANGELS ARE WATCHING: OUR RELATED POSTS

• Head Covering: Don’t Paul’s Instructions Apply Any More?