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Eternal Women |
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Clarifying what should be obvious, the women of the New Testament church share eternal life with Jesus Christ in the same manner as do the men of the church. They too are highly valued members of the ecclesia of God.
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“….for God is not a God of confusion but of peace, as in all the churches of the saints. The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. Was it from you that the word of God first went forth? Or has it come to you only?” (1 Corinthians 14:33-36).
At first glance, the words of the Apostle Paul to the ecclesia at Corinth might appear to diminish the role of women in the New Testament church. However, further examination reveals that was not his intention. Rather than decreasing the role of women, Paul wanted to emphasize the preeminence of Christ in the gatherings of the New Testament church. Biblical Context Women served an important role throughout the Bible. The significance of their role is documented in the Old Testament books of law, history, poetry and prophecy (cf. Genesis 1:27; 2:20-24; 5:1-2; Exodus 20:12; Leviticus 19:3; Joshua 6:25; 1 Samuel 1; Ruth; Esther; Proverbs 19:14; Ecclesiastes 9:9; Isaiah 8:3-4; Ezekiel 24:15-27; Daniel 5:10-12; et al.). The New Testament also clarifies that women served an important role in the plan of God. It is revealed in the Gospels (cf. Matthew 9:20-22; Luke 7:37-50; 8:1-3; 10:38-42; John 4:7-27), the book of Acts (cf. Acts 1:14; 2:18; 5:14; 8:3, 12; 9:2; 36; 12:12-15; 16:13-15; 17:4, 12; 18:26; 21:8-9) and the Epistles (cf. Romans 16:1-6; 1 Corinthians 11:11-15; Galatians 3:28; Ephesians 5:25-31; Philippians 4:2-3; 2 Timothy 1:5; 1 Peter 3:7). Book Context The Apostle Paul’s first letter to the Corinthians is largely corrective in nature. It reveals a number of problems and corrective measures relevant to the practice of the ecclesia in ancient Corinth. Among other things, Paul addressed issues associated with the gatherings of the church in ancient Corinth (1 Corinthians 11-14). The following provides a brief overview: |
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Through his corrective measures Paul reveals some of the more significant apostolic priorities for the practice of the New Testament church. He included prayer, prophesying, the Celebration of the Lord’s Supper.
Praying and Prophesying The Apostle Paul first addressed the topic of prayer and prophesying in church gatherings. His primary concern about prayer and prophesying in Corinth was a lack of submission to divine authority (1 Corinthians 11:2-16). Paul revealed that a head covering on women while they are praying and prophesying was symbolic of a personal choice to submit to church headship (11:10). Conversely, female praying and prophesying in church gatherings without a head covering was suggestive of rebelliousness. Paul explained that naturally long hair, indicative of submission to authority, provided a proper head covering for women who pray and prophesy in the collective gatherings of the New Testament church. Concordant with apostolic tradition (vs. 2), his instruction was applicable to all assemblies of the Body of Christ (vss. 16-17). Ultimately, the Apostle Paul’s teaching in 1 Corinthians 11:2-16 does not prescribe that women should wear a literal head covering when praying and prophesying in the assembly, but practice submission to proper authority. “Judge for yourselves: is it proper (orderly) for a woman to pray to God uncovered (in rebellion)?” (1 Corinthians 11:13). Biblical Headship Paul clarified that the authority of God over the earth is demonstrated through a distinct hierarchy of authority (1 Corinthians 11:3). The heavenly Father is the authoritative, representative head of the earthly Son; the Son is the authoritative, representative head of man; and man is the authoritative, representative head of woman. According to biblical context, the principle of authoritative, representative headship applies to the New Testament church. The submission of its members to authoritative representation is necessary for gatherings of eternal significance. The near context of Paul’s other writings indicates that submission to authoritative representation is evidential of the fullness of the indwelling Spirit of God (Ephesians 5:18). Among other things, the fullness of the Spirit is evidenced by the fellowship of the Spirit, participatory worship in song, abundant thankfulness and mutual submission (Ephesians 5:19-21). Scripturally speaking, submission to authoritative representation is never compulsory. The Father did not compel the incarnate Christ to submit. Instead, the Son freely “emptied Himself” and “humbled Himself” in submission to the authority of the Father (Philippians 2:7-8). Likewise, men in the church have the freedom to subject themselves to the authoritative, representation of the headship of Christ, women in the church to the headship of man and both men and women in the church to one another. By grace through faith, it is a privileged choice that is facilitated by the fullness of the indwelling Spirit. Ordered Equality The submission of the incarnate Son to the headship of the heavenly Father provided an example of ordered equality. While they were equal in status, the Son willingly chose to submit to the authority of the heavenly Father for the fulfillment of His ministry on earth. By design, the gatherings of the New Testament church are also characterized by an ordered equality. The individual members that comprise the ecclesia are equal in status. However, they are ordered in authority. As a result, they are equipped to serve in a variety of different, but equally important roles. The ordered equality of New Testament church gatherings is facilitated by mutual submission to the immediate headship of Christ and one another. The ordered equality of the New Testament church is inclusive of gender. Male and female are equal in status. “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28). While equal in status, however, male and female are ordered by authority. The willing fulfillment of each divinely appointed role, for both male and female, serves to facilitate church gatherings that are both peaceful and edifying (cf. 1 Corinthians 12:12-26; Ephesians 11-16; Colossians 2:19). Without ordered equality, there is no possibility of church gatherings that are spiritual, peaceful, edifying or fruitful. Instead, they are characterized by the pursuit of the individual agenda and therefore, conflict and confusion. |
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Lord’s Supper
After addressing his concern about a lack of submission to divine authority in prayer and prophesying, the Apostle Paul next provided corrective measures related to the celebration of the Lord’s Supper (11:17-34). According to context of writing, it is clear that the New Testament church in ancient Corinth celebrated the Lord’s Supper as a full meal. However, some of the Corinthian believers were arriving early to the celebration and selfishly consuming all available food and drink. Consequently, those who arrived later were without the means to celebrate the Lord’s Supper. After giving a brief explanation of the Lord’s Supper, Paul provided corrective measures. He simply explained that the Corinthians should wait for one another and, if too hungry to wait, eat at home beforehand. During his discussion, he gave no indication that men and women are less than equal in the celebration of the Lord’s Supper. Ministry Relative to the gatherings of the New Testament church, the Apostle Paul progressed from his discussion about a lack of submission to divine authority in prayer and prophesying and problems with the celebration of the Lord’s Supper to misdirected ministry (12:1-14:25). It was apparent that the ministry of the Corinthian believers was selfish in nature. Paul’s correction included instruction to the Corinthian believers about their spiritual status in Christ (12:1-3); the gracious source of their spiritual gifts (12:4-6); the divine empowerment necessary for selfless ministry with spiritual gifts (12:7-11); the ordered equality of spiritual gifts (12:12-31); the proper motive for spiritually gifted ministry (13:1-13); the purpose of spiritual gifts (14:1-25); and the proper order of ministry with spiritual gifts in church gatherings (14:26-33). Paul made no distinction between the ministry of spiritually gifted men and women. Instead, he clarified that every member of the New Testament church, both male and female, is gifted by the Spirit for the edification of the body. From the context of 1 Corinthians 11-14, it is worth noting that the gatherings of the New Testament church were to involve three fundamental, organic practices. According to Paul, the men and women of the ecclesia were to pray and prophesy together in submission to divine authority, celebrate the Lord’s Supper as a full meal and, by the Spirit, minister to one another in selfless manner. |
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Chapter Context
In 1 Corinthians 14 the Apostle Paul provides a general explanation of the purpose of spiritual gifts (14:1-25). He then provides detail about their proper usage for ministry in church gatherings (14:26-33). Paul concludes his teaching with the statement, “…all things must be done properly and in an orderly manner” (1 Corinthians 14:40). It is not until verse 34 that Paul indicates that women should remain silent during the gatherings of the New Testament church. The study of his teaching in context and an understanding of the original language provide enlightenment as to his intent. Immediately preceding his statement about women remaining silent, the Apostle summarized his teaching about spiritually gifted ministry within the body. “What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. Let two or three prophets speak, and let the others pass judgment. But if a revelation is made to another who is seated, the first one must keep silent. For you can all prophesy one by one, so that all may learn and all may be exhorted; and the spirits of prophets are subject to prophets; for God is not a God of confusion but of peace, as in all the churches of the saints” (1 Corinthians 14:26-33). Paul revealed that there were problems with the use of spiritual gifts in the church gatherings of ancient Corinth. In light of the fact that Spirit-filled submission to one another was ignored, the spiritual gifts of tongues and prophecy were used in a selfish manner. Tongues were unintelligible and prophecy factious in nature. Rather than contributing to the edification of the church, they merely served to cause confusion. Paul corrected the problem of unintelligible tongues in the ecclesia by saying that tongues speakers should only speak in tongues one at a time with interpretation. If no gift of interpretation was present the tongues speaker should “keep silent” (1 Corinthians 14:27-28). The Apostle further addressed the problem of disorderly prophesying by clarifying that those with a word of prophecy should also speak in order, one at a time. If revelation was given to a second person with the gift of prophecy the first person should “keep silent”. Paul noted that prophesying should not be factious or disorderly for “the spirits of prophets are subject to prophets” (1 Corinthians 14:29-32). In conclusion Paul stated, “God is not a God of confusion but of peace” (1 Corinthians 14:33). He would not inspire a chaotic gathering of His ecclesia. Apostolic Purpose Generally, Paul wrote his first letter to the Corinthians predominantly for the purpose of correcting problems associated with their intimate gatherings. It is apparent that the saints in Corinth believed they could disregard apostolic tradition and assemble in worship according to their own pattern of interpretation (1 Corinthians 14:36). The Corinthian believers were not only speaking over the assembly with unintelligible tongues, but prophesying in a disorderly, disruptive fashion. In addition to unintelligible tongues and factious prophesying, it appears that the actions of a certain group of Corinthian women were adding to the confusion. The Apostle’s admonitions, including his specific command for women to remain silent, were an attempt to correct problems associated with the specific gatherings of the church in ancient Corinth (1 Corinthians 14:34). |
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Grammatical Continuity
The grammatical continuity created by Paul’s repeated use of specific words in 1 Corinthians 14:26-36 is suggestive of parallel meaning. He uses the same Greek word, sigao, in verses 28, 30 and 34. Sigao means “to be silent”, “to hold one’s peace” or “to keep secret”. The usage is suggestive of a connected thought between verses 26-36. |
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In verses 32 and 34 Paul repeats another Greek word, hupotasso. It means “to be under obedience”, “to be in subjection to” or “to be put into subjection to”. The use of the same word within a short passage is again likely indicative of a connected thought.
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It appears that Paul’s use of words with parallel meaning in 1 Corinthians 14:26-36 are suggestive of continuity of thought between his corrective admonitions. In other words, there is a link between his corrective admonitions regarding the misuse of spiritual gifts (28, 30, 32) and women keeping silent in the assembly (34).
Cultural Considerations “The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says” (1 Corinthians 14:34). Paul argues his point according to law. Uncharacteristically, however, he does not provide detail of the specific law to which he refers. Therefore, it is possible that the phrase “….just as the Law also says” refers to the rule of law reflected in the cultural norms and traditions of men as opposed to specific Old Testament law. The inequality of the sexes remained a problematic cultural norm in the Middle East during the first century. It was typically the result of the practice of male dominance. In ancient, male-dominated cultures women were uneducated and generally treated as second-class citizens. In both the Jewish and Gentile world they were often considered to be little more than property. Through the advent of the Gospel, however, the women in ancient Corinth enjoyed greater freedom than they had ever before known. Nevertheless, they were not yet fully versed on the meaning of Christian freedom or ordered equality within church gatherings. As a consequence, the Corinthian women were asserting themselves in assembled worship in a manner contrary to both cultural norm and peaceful, ordered assembly. It was disruptive, a poor witness to the non-believing citizens of Corinth and the reason for Paul’s correction. Paul’s corrective measure was for the disruptive women to “keep silent” and “subject themselves”. It is interesting that he did not clarify to whom the Corinthian women were to “subject themselves”. In contrast to subjection to their own husbands (vs. 35), he could have simply meant that the Corinthian women were to subject themselves to the other gifted people in the assembly (cf. Ephesians 5:21). Immediately preceding, Paul had discussed spiritually gifted ministry in which the members of the church body were to subject themselves to one another (vss. 26-32). If they were unwilling, his admonition was for them to keep silent in the assembly. “If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church” (1 Corinthians 14:35). According to Paul, women desiring to learn spiritual truth were not to disrupt the assembly, but to “remain silent” and “subject themselves”. In the same manner that tongues speakers and those with the gift of prophesy were to “keep silent” through self-subjection (i.e., “the spirits of the prophets are subject to the prophets”), women were to “keep silent” and “subject themselves” to the authority of another. The apostolic admonition was for the women to ask their husbands for instruction at home. It can be presumed that single women were encouraged to prayerfully seek a trusted male authority figure from within the ecclesia for instruction during a time outside of the regular assembly. Paul’s admonition for women to remain silent in church gatherings and seek instruction outside could have been related to a number of things. However, it was more than likely related to an absence of formal education for women, their lack of understanding of ordered equality in church gatherings and a resultant tendency to interrupt with well-intended, but disruptive dialogue. In defense of women remaining silent in the gatherings of the ancient church it is first important to note that women were not educated in the Corinthian culture of the first century. Generally speaking, they were not provided with any formal education whatsoever. Therefore, it was likely that when the Corinthian believers assembled together the participating women had reasonable, albeit simple questions about their newfound faith. Paul indicated that church gatherings were to function in a manner that was edifying to all and, therefore, women should be “brought up to speed” through discipleship outside of church gatherings. Second, relative to the context of 1 Corinthians as a whole, it is also possible that uneducated women were somewhat forcefully demanding answers to their questions within the context of the church gathering. As a result, they were effectively controlling the assembly through disruption. Third, the men and women in the church in ancient Corinth likely did not understand the concept of ordered equality. Still in a state of spiritual infancy, they could have insisted on an equal role and corresponding voice within the body. As such, it is quite possible that certain women were effectively directing the focus of the gathering away from the preeminence of Jesus and His ministry to His body. Therefore, the whole assembly would have been distracted from its sole source of edification. Thus, the gathering would have been unedifying and even chaotic. While some might view Paul’s corrective measures for women as restrictive, it is more likely that his advice for husbands to educate their wives at home was motivated by love. “Informed listeners customarily asked questions during lectures, but it was considered rude for the ignorant to do so. Although by modern standards literacy was generally low in antiquity, women were far less trained in the Scriptures and public reasoning than men were. Paul does not expect these uneducated women to refrain from learning (indeed, that most of their culture had kept them from learning was the problem). Instead, he provides the most progressive model of his day: their husbands are to respect their intellectual capabilities and give them private instruction. He wants them to stop interrupting…because until they know more, they are distracting everyone and disrupting church order.”[1] Despite lacking a formal education, women served a major role in the early church. They were critical to its growth and development (Acts 16:13-15, 40; 17:4, 12). Paul specifically referred to women as “fellow workers” (Romans 16:3; Philippians 4:3) and identified many by name (Acts 9:36-43; 16:14-15; Romans 16:1, 3, 6, 12; Philippians 4:2; 2 Timothy 1:3-5). |
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Fundamental Priority
The fundamental issue in ancient Corinth was the preservation of an ordered, peaceful church gathering (1 Corinthians 14:33; 40). It is a need that transcends culture, time and place. Therefore, the general principle undergirding Paul’s corrective measures continues to apply to the collective gatherings of the New Testament church today. According to Paul, the standard for assembled worship “in all the churches of the saints” is not confusion, but peace (1 Corinthians 14:33). The opposite of peace is conflict. The source of conflict is selfish desire (cf. James 4:1-3). Selfishness causes disruption in the gathering of the ecclesia. It does so by shifting the focus of the assembly from Jesus, the head of the body, to the individual members of His body. The fundamental priority of every church gathering is the pursuit of Christ. It is imperative that fellowship with Him through His immediate headship and ministering presence be cherished and protected above all else. Although appearances can be deceiving, Paul’s first letter to the Corinthians does not diminish the role of women in the distinct church of the New Testament. Instead, it emphasizes the preeminence of Christ and the gift of His immediate headship in the gatherings of His body. When Christ is allowed His rightful place of headship, the role of women in New Testament church gatherings and church life in general is not diminished, but elevated. © 2018 James Hiatt |
