The apostle Paul's admonition to the women of Corinth requiring them to wear a veil in public worship has been the focal point of much controversy and debate. Is it a rule for a specific time, or does it apply to all times, and ours as well? An element making the matter more complicated is Paul's very deft, sleight-of-hand reference to the angels. Angels hardly function in the context, why are they then mentioned so abruptly? Some hold that Paul refers to the presence of angels in public worship. However, this explanation hardly satisfies, since the angels are mentioned here as the sole reason for wearing the veil.

We can make headway, however, if we recall some of the rich symbolism the Bible reveals with regard to the world of angels. We often read of two kinds of angels, cherubim and seraphim; the former are guarding angels who demonstrate God's glory, power, and strength, and the latter are serving angels who stand near the Lord’s throne and minister to him. From Isaiah 6, we learn that the seraphim appear before God's throne with veiled faces, crying

Holy, holy, holy, is the LORD of hosts; the whole earth is full of His glory.

The following verses also indicate that the seraphim have an unique role with regard to prophesy; one of them comes and touches Isaiah's mouth, Isaiah 6:6.

Why do these angels appear with veiled faces? Clearly, the vision indicates that the brightness of the glory of the LORD explains the veils. Two elements are noted here;

• first, it shows the proximity of the seraphim to the glory of the Lord and His majesty;

• secondly, it shows the function that the seraphim have in the Lord’s presence.

They are the noble angels, but their sole function is to serve. They take a position of lowliness, reverence and awe in the presence of the all-encompassing and all-surpassing glory of God.

This symbolism also finds remarkable parallels in the service and function of women in public worship. Throughout the Old Testament, we read of women who prophesy, and we find the same at Corinth, 1 Corinthians. 11:5. However, what so clearly marks their role in worship and office is service, diakonia. The law refers to the ministering women who "ministered at the door of the tent of meeting," Exodus 38:8. Who cannot but see a parallel here to the seraphim of Isaiah 6, who also stand "at the door"? And when He came who was to fulfill the law, Jesus Christ, we also find women who minister to Him, Luke 4:39, 8:3. So we also find women occupy functions of ministry in the early church, 1 Timothy 5:9. But why is the veil so important? The heavenly parallel gives the answer. God is a God of order, and that order is also reflected in heavenly worship and doxology. Rank and place are also found among the angels, and in the world of angels. And the seraphim, which qualified by the proximity to God's glory, mark the nobility of their place with an unique sign of modesty. They approach the throne of glory with veiled faces. And although they have a role in ushering prophesy, they may not see or fathom it all, 1 Peter 1:12b. Their very proximity to the heavenly glories gives them a place of greater modesty and a more withdrawn and lowly appearance.

Now the apostle Paul also wishes to see this heavenly decorum of worship exemplified and portrayed on earth. While both men and women took the role of prophesy in the early church, rank and distinction could not be ignored. In public worship, too, God is a God of order; 1 Corinthians Paul argues that as man is the image and glory of God, woman is the glory of man. As in the heavenly decorum, angels are ministering spirits to man, (Hebrews 1:14), so in the earthly counterpart, women display a role of service and ministering to men. And just as God is exalted in the creation and renewal of man, so man is honoured and exalted in the service of the ministering women.

Here we stand before the mystery of this order God has established. For in her very role of diaconal, ministry, the woman although standing under the man and withheld from teaching authority still, as it were, "leads the way." Indeed, how often in the history of revelation was not she the one to hear the good news first? How often does not – in her very service – her proximity to the divine glory appear? Indeed, both men and women prophesied in the early church; but women could well have prophesied more than men! And throughout we see her perform the central, important task in the church: ministry, service. For ministry is precisely the secret of every office in the church; every (male) office-bearer – minister, elder, or deacon – can only take his example from her, just as she gets it from the angels who minister before God's throne.

Therefore, in the hidden and background role of her service, we see her – in a very real sense – lead the way. She stands closest to the heavenly example; she, more than anyone, patterns "what we will be," 1 John 3:2. For we will be like the angels in heaven, Matthew 22:30, where with one accord, and each in his place, all will join in the great festal song of thanksgiving, the great liturgical service of praise, the unending worship service of thankfulness to our God, Father, Son, and Holy Spirit.

Following her example, we all now must draw near with veiled faces, in reverence and awe. Isn't that the correct appearance of a bride for her bridegroom? (Revelations. 22:17). Then we know that at the last day we may stand with unveiled faces, 2 Corinthians 3:18, beholding the glory of the Lord, fully renewed in His likeness.