10. For this cause ought the woman to have power (628) From that authority he draws an argument (629) in favor of outward decorum. “She is subject,” says he, “let her then wear a token of subjection.” In the term power, there is an instance of metonymy, (630) for he means a token by which she declares herself to be under the power of her husband; and it is a covering, whether it be a robe, or a veil, (631) or any other kind of covering. (632)
It is asked, whether he speaks of married women exclusively, for there are some that restrict to them what Paul here teaches, on the ground that it does not belong to virgins to be under the authority of a husband. It is however a mistake, for Paul looks beyond this — to God’s eternal law, which has made the female sex subject to the authority of men. On this account all women are born, that they may acknowledge themselves inferior in consequence of the superiority of the male sex. Otherwise it were an inconclusive argument that Paul has drawn from nature, in saying that it were not one whit more seemly for a woman to have her head uncovered than to be shaven — this being applicable to virgins also.
Because of the angels This passage is explained in various ways. As the Prophet Malachi 2:7 calls priests angels of God, some are of opinion that Paul speaks of them; but the ministers of the word have nowhere that term applied to them by itself — that is, without something being added; and the meaning would be too forced. I understand it, therefore, in its proper signification. But it is asked, why it is that he would have women have their heads covered because of the angels — for what has this to do with them? Some answer: “Because they are present on occasion of the prayers of believers, and on this account are spectators of unseemliness, should there be any on such occasions.” But what need is there for philosophizing with such refinement? We know that angels are in attendance, also, upon Christ as their head, and minister to him. (633) When, therefore, women venture upon such liberties, as to usurp for themselves the token of authority, they make their baseness manifest to the angels. This, therefore, was said by way of amplifying, as if he had said, “If women uncover their heads, not only Christ, but all the angels too, will be witnesses of the outrage.” And this interpretation suits well with the Apostle’s design. He is treating here of different ranks. Now he says that, when women assume a higher place than becomes them, they gain this by it — that they discover their impudence in the view of the angels of heaven.
(628) “ Doit auoir sur la teste vne enseigne qu’elle est sous puissance;” — “She ought to have upon her head a token that she is under authority.”
(629) “ Vn argument et consequence;” — “An argument and inference.”
(630) “ I1 y a de mot a mot au Grec, La femme doit auoir puissance sur la teste. Mais au mot de puissance il y a une figure appellee metonymie;” — “It is literally in the Greek, The woman ought to have power upon her head. But in the word power there is a figure called metonymy.”
(631) “ C’est la couuerture de teste, soit un chapperon, ou couurechef, ou coiffe, ou chose semblable;” — “It is a covering of the head, whether it be a hood, or a kerchief, or a coif, or anything of that kind.”
(632) The term ἐξουσία ( exousia) is considered by Bloomfield to be the name of an article of dress of which mention is made in Ruth 3:15, and Isaiah 3:23, and consisted of “a piece of cloth of a square form thrown over the head and tied under the chin.” Granville Penn, on the other hand, considers it as nothing more than the ( τι) κατα κεφαλης in the third verse of the chapter — something on the head, or a covering on the head, and notices it as remarkable, that in Wiclif’s version (1380) the rendering is — “the woman schal have an hilying on hir heed,” which the glossary explains by covering. — Ed
(633) “ Et sont tousiours a son commandement et seruice;” — “And are always at his commandment and service.”