Women Keep Silence in the Church I Corinthians 14:34 (34) “LET YOUR WOMEN KEEP SILENCE IN THE CHURCHES: FOR IT IS NOT PERMITTED UNTO THEM TO SPEAK; BUT THEY ARE COMMANDED TO BE UNDER OBEDIENCE, AS ALSO SAITH THE LAW.” The phrase, “Let your women keep silence in the Churches,” refers to the manner of Services as conducted at that time. The women normally sat on one side, while the men sat on the other, in which some few churches still do.With many things taking place which were unusual and different, even as Paul has been addressing, it was quite usual for the women to speak out in the Service, and ask their Husbands as to the meaning of certain things, etc. Paul is telling them, even as the next Verse proclaims, that they should not do this, interrupting the Service. Women were relatively uneducated in those days; therefore, it was not unusual for them to seek information wherever it could be found.These two Verses make much more sense when the Bible student views them in the totality of the Chapter and in light of the immediate context. Unfortunately, they are taken out of context in many Church circles, and used by some male chauvinists to teach that God does not permit women to function in public Ministries. However, the context (related Verses) lends itself more to the subject of demeanor. PROPER INTERPRETATION The Truth is, women were free to pray and prophesy (preach) in the Church (Joel 2:28–32; Acts 2:16–21; 21:9). Proper interpretation of Scripture is comparing Scripture with Scripture on the same subject. When that is done, the full meaning of what Paul is here saying, becomes more obvious.The phrase, “For it is not permitted unto them to speak,” refers to them calling out to their husbands across the Church, or wherever they were worshipping.If the word “speak” is to be taken literally, then it would not be proper for a woman to pray in Church, prophesy in Church, preach in Church, teach in Church, or even sing in Church. Actually, it would not even be proper for the woman to say anything in any capacity, which we know is not the case.In some Churches which teach that women are not supposed to Preach, etc., it is satisfactory for them to teach little children. However, if its wrong for one, it is wrong for the other. The Truth is, it’s not wrong in either case.The phrase, “But they are commanded to be under obedience, as also saith the Law,” refers back to Genesis 3:16 and the creation model.The idea of Paul using the “Law of Moses” as an example, means that Genesis 3:16 was not in any way changed when the Law was given some 2,000 years later. Neither has it been changed yet, and will not be changed until the Resurrection.The “obedience” of which Paul here speaks, refers to the command of the Lord concerning the man being the head of the woman (Gen. 3:16; I Cor. 11:3). This is the Creation model and is to be respected. (35) “AND IF THEY WILL LEARN ANY THING, LET THEM ASK THEIR HUSBANDS AT HOME: FOR IT IS A SHAME FOR WOMEN TO SPEAK IN THE CHURCH.” The phrase, “And if they will learn any thing, let them ask their husbands at home,” tells us plainly as to what Paul was speaking about respecting women keeping silent in the Church. Once again, he is telling the women not to call out in the Church to their husbands sitting across the way asking about certain things, but wait until they get home and then ask. It has nothing to do with a woman preaching or praying in Church, etc.The phrase, “For it is a shame for women to speak in the Church,” refers to that particular manner. If it is to be taken literally, then it would not be permissible for a woman to even open her mouth in Church in any capacity. However, Paul is not talking about silly things of that nature, and neither is he meaning that it is wrong for a woman to Preach, to sing, etc.Inasmuch as this is a very important subject, and a subject we might quickly add with diverse opinions, I think it would be wise to take a closer look. THE WOMAN’S ROLE IN THE CHURCH This is not an issue that can be resolved by a study of words alone. We must look at the situations as it involves women and as given to us in the Word of God, in order to come to a Scriptural conclusion. As previously stated, the only sure way to interpret Scripture, is to compare Scripture with Scripture on the same subject. To build a Doctrine on one particular Scripture is not Scriptural within itself. The Word plainly tells us, “In the mouth of two or three witnesses (occasions or Scriptures) shall every Word be established” (II Cor. 13:1; Deut. 19:15; Mat. 18:16). THE SIGNIFICANCE OF WOMEN Despite the reality of life in a male-dominated culture, women played a surprisingly significant role in the Early Church. The reason is undoubtedly that, in Christ, women as well as men are the recipients of Spiritual Gifts for Ministry.Thus, the contribution of women to the total Ministry of the Body of Christ is basic to the health and growth of the whole congregation.Specific lines of New Testament evidence show that an important place was given to women in the life of the Church. A few facts are worth noting. THE MANNER IN WHICH WOMEN ARE USED BY THE LORD Women played a critical role in the establishment of several New Testament congregations (Acts 16:13–15, 40; 17:4, 12).As well, women are identified by name and called “fellow workers” by Paul (especially Rom. Chpt. 16, where seven women are identified by name). The inclusion of women in a Ministry Team is a significant departure from Jewish practice. The naming of Priscilla before her husband Aquila is also extremely significant (Rom. 16:3).Women are also seen participating through Prayer and Prophesy in Church meetings, even as we have recently studied (I Cor. 11:5). Although the Old Testament foretold a day when sons and daughters would prophesy as the Spirit was poured out on “both men and women” (Joel 2:28–32; Acts 2:17–18), the participation of women in Church Gatherings was totally different than Old Testament tradition, tradition I might quickly add which was most of the time man-devised and not from God. DEACONESS Phoebe is identified in Romans 16:1 as a Deaconess, and other evidence suggests that women may have participated with men in the Diaconate (serving with them).Despite the clarity of evidence in each of these areas, suggesting that women participated freely in the life of the Early Church and were recognized as significant contributors of Ministry, there are some areas that need further investigation. WOMEN IN CHURCH OFFICE Most of the Offices mentioned in the New Testament were ordinarily filled by males. This seems especially true when one speaks of an Apostle. There is no record, of any woman being an Apostle, even though women do stand in the Office of the Prophet (Prophetess) (Ex. 15:20; Judg. 4:4; II Ki. 22:14; II Chron. 34:22; Neh. 6:14; Isa. 8:3; Lk. 2:36; Acts 21:9). The word “Prophesy” as used of the daughters of Philip in Acts 21:9, speaks of the Office of the Prophet and not the simple Gift of Prophecy. “Prophesy” as it is used here in the Greek, is “propheteuo,” and means “to foretell events.” Actually, I think the New Testament bears out the fact of women serving in all the fivefold Ministry Offices, with the exception of “Apostle.” As stated, there is no record of such in the New Testament. But at the same time, there is no Scripture that says that such could not be.We have mentioned Phoebe, with Paul describing her as “a servant of the Church which is at Cenchrea” (Rom. 16:1).“Servant” as it is here used in the Greek is “diakonon,” and means several things, one being the Pastor of a Church. So, there is a possibility that Phoebe was actually the Pastor of the Church at Cenchrea, and not merely a Deaconess.It stands to reason, that if women stood in the Office of the Prophet, which they did, and these other Offices as well, that at the same time they would Preach, sing and testify the Gospel in any manner in which the Lord would desire to use them.As we have already stated, there were women Prophetesses in the Old Testament, of which the evidence is plentiful, and at least one woman serving as Judge in Israel, when that Office at that time was the highest in the land (Judg. Chpts. 4–5). Consequently, I hardly think that women would have a lesser role under the New Covenant which is a far better Covenant, but rather a greater role, which I believe is borne out. WOMEN IN THE WORSHIP SERVICE The most controversial New Testament Passages regarding women have a common context; they deal with issues related to worship. However, to understand these Passages, we need to interpret them in the total context of a gathering in which women did take part, for Paul wrote about women Praying and Prophesying when the congregation gathered (I Cor. 11:5).Within this framework of participation, the Passages and the most likely interpretations follow.The most obvious Passage is that which we are now studying, I Corinthians 14:34–36. Women are to “remain silent in the Churches” to the extent that they “are not allowed to speak.” Any questions should be held till they are at home and can “ask their own husbands.” This very blunt instruction has been interpreted in several ways. Let’s look at them:1. Some claim this decisively rules out any female participation in the Worship Services, and especially of Preaching, etc. However, such a view violates what Paul said about women Praying and Prophesying in I Corinthians 11:5. Consequently, inasmuch as the Holy Spirit does not contradict Himself, we know this particular interpretation is wrong.2. This statement concerning women was added by someone other than Paul, some claim. As well, that is as well foolish, because it says in essence, that the Holy Spirit was not powerful enough to safeguard the Text.3. Some claim that this is but another example of Paul’s inconsistence and reflects his culture-bound, antifeminine view. However, Paul did not have, as is overly obvious, an antifeminine view. As well, to claim that Paul is inconsistent, is to claim that the Holy Spirit is inconsistent, which is foolishness indeed! Everything Paul wrote regarding the Scriptures, was inspired by the Holy Spirit, as well as all other Bible writers, which guarantees against error, contradiction, or inconsistency.4. Some claim that Paul’s statements in I Corinthians Chapter 11 are misunderstood, and women are not to speak in Church. My answer to that is, “How can one misunderstand Paul’s simple statement in I Corinthians 11:5, ‘But every woman that Prayeth or Prophesieth …’?”5. The prohibition in I Corinthians 14:34–36 must be seen in the context of which it is given, as dealing with a specific problem in the Church, rather than reflecting a pattern in Church meetings as a whole.This last option is most in keeping with the higher view of Scripture and with careful attention to the Text. In I Corinthians 14:26–40, Paul is dealing not only with disorderly meetings but also with the question of proper display of the Gifts. As is obvious, there was much confusion in the Church at Corinth, which precipitated some women evidently constantly asking their husbands the meaning of certain things. With men and women sitting on opposite sides of the Church, this would have created disorder, hence Paul saying, “If they (women) will learn any thing let them ask their husbands at home” (I Cor. 14:35). PAUL’S ADMONITION IN I TIMOTHY What did Paul mean by the statement, “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence”? (I Tim. 2:11–12).The Eleventh Verse of I Timothy Chapter 2, once again deals with the same question dealt with at Corinth. Women were not to call out to their husbands for Scriptural explanations during the service.If one looks closely at Paul’s statement respecting the right of the woman to teach, it plainly says, “Nor to usurp authority over the man.”The idea is, that the woman does not have power over the man. To do so, is to violate the Creation model. Women should not dictate to men, but they do have the right to exercise their privilege to Teach, Preach, Prophesy, Pray, and do other things under the authority of men.As should be obvious, the key is in not exercising authority over men. The Greek word for “usurp” is “authenteo,” and means “to have power over it.” So, women are not to have power over men, at least as it regards the Work of God. But under the authority of men, they can do anything they feel the Lord has called them to do. Swaggart, J. (1998). Jimmy Swaggart Bible Commentary: I Corinthians (pp. 497–500). Baton Rouge, LA: World Evangelism Press.
Posted on: Tue, 13 Jan 2015 20:39:38 +0000
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