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Women’s Ministry 5 – 1 Corinthians 14:34,35

David Lee Martin — Mon, 01 Feb 2010 18:09:49 +0000

The two main texts that appear to discredit women’s ministry are 1 Timothy 2:11,12 and 1 Corinthians 14:34,35. We will take these one by one and, in the light of the whole of Scripture, aim to supply the reader with an acceptable and sound interpretation of their actual meaning.

1 Corinthians 14:34,35

“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. 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.”

I have heard many times the argument that these verses are contextual and cultural and therefore do not apply to our present day situation. I certainly questioned that idea that any Scripture could be discounted on a cultural basis because it would mean that we could simply discount the authority of almost any scripture, assigning it to a dead cultural trash can.

In the light of the overall affirmation of women’s ministry however, and reasonable interpretation, one does not have to ‘wrest’ the Scriptures to agree with modernistic trends.

2 Peter 3:16

“As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.”

General Order in the Church

Firstly, this particular Scripture, and much of the letter it comes from, deals with order in church and particularly in gatherings. • Chapter 7 deals with marriage, • Chapter 8 with meat offered to idols and the conduct of Christians regarding this, • Chapter 9 with support for the ministry, • Chapter 11 with acceptable modes of attire in public meetings*(see note) • Chapters 12,13,14 with proper use of the spiritual gifts, and proper order in church meetings • At the end of chapter 14 with talkative wives who disrupt meetings shouting out questions to their husbands in church meetings.

* Note regarding covering of heads: Halleys Bible Handbook (pp596,597) ; “It was customary in Greek and Eastern cities for women to cover their heads in public, except of immoral character. Corinth was full of temple prostitutes. Some of the Christian women, taking advantage of their new-found liberty in Christ, were making bold to lay aside their veils in Church meetings, which thus horrified those of modest type. They are here told not to defy public opinion as to what was considered proper in feminine decorum. ” As quoted in ‘The Church in the New Testament’ Kevin Conner, p251

The Context of 1 Cor 14:34-35

First. In Chapter 11 Paul speaks about both men and women praying and prophesying in meetings, so he cannot now be completely contradicting himself and commanding that all women be silent.
Second. Verse 35 clarifies for us who the ‘your women’ are referred to in the previous verse. They are ‘wives’. So we are not here referring to all women, but specific women, namely the wives of certain men in the congregation. This is a not a general statement silencing all women (who in Chapter 11 are shown to both pray and prophesy (speak under the inspiration of the Holy Spirit) in public meetings.
Third. The Greek word translated ‘silence’ is sigao (#4601/2) meaning “to be silent, hush”. It is used in 1 Cor 14:28, that if a person speaks in tongues in a public meeting and there is no interpreter, they should instead remain silent. It is used again in 14:30 saying that if someone is speaking and revelation comes to another, the first should “hold his peace” (sigao). Finally it is used in verses 34-35 saying that if a wife wants to ask her husband questions during a public meeting she should rather keep silent and ask her husband later at home. The command in verses 34-35 is not a general silencing of women, any more that the preceding verses are a general silencing of prayers and prophets. Fourth. The word used in verses 34 and 35 for ‘speak’ is not the word generally used to describe the delivery of an ordered discourse, or even ordinary conversation. It is the word ‘Laleo’ which Liddel and Scott’s Lexicon describes as “chatter, babble, to twitter or chirp, inarticulate sound as opposed to articulate speech; but also generally, to talk or to say.”Paul is commanding talkative women not to chatter in the services, disrupting and disturbing the meeting, and not to call out to their (believing) husbands (in synagogue the women would sit on one side the men on the other) asking questions about the discourse.
Fifth. Paul refers to or possibly quotes someone else when he says “But they are commanded to be under obedience, as also saith the law. ” First, the women are commanded to be under obedience, not silent, and there is not one verse in all of the law or prophets that commands women to be silent in public meetings. Some expositors believe Paul is here quoting back to the Corinthians the words of Judaizers who were trying to impose Jewish oral law upon the Christian congregation. Although the Scriptures no where demand silence among women, the oral law (not from God but men) says that “it is a shame for a woman to let her voice be heard among men”, almost the very words Paul uses here in the Corinthian letter. Paul is not affirming this error, but highlighting that it is not part of God’s law. In verse 36 Paul exclaims, “What? ” questioning this previous statement, and then asks, “did the Word of God come out from you (Judaziers)? ” The answer is no, it did not!Paul is encouraging the Corinthian church not be shackled with religious law, but acknowledge that what he is saying concerning order and ministry within the church is the command of the Lord, and as part of this that women should be able to speak just as men, the very opposite of chauvinistic interpretations of these verses when they are taken in isolation.

An alternative interpretation of this portion regarding obedience is simply that it is telling wives to be in submission to their husbands, and keep quiet in church, behave in a manner honouring to their husbands in public meetings, and wait to ask questions until they got home.

Although a little verbose, these explanations certainly do not seek to impose an unnatural point of view upon these controversial verses, and overall it seems to be a very reasonable explanation of them in the light of the whole of Scripture, and applying the principle of allowing Scripture itself to interpret Scripture.

The Message Version of the Bible explains 1 Corinthians 14:34-36 this way.

“Wives must not disrupt worship, talking when they should be listening, asking questions that could more appropriately be asked of their husbands at home. God’s Book of the law guides our manners and customs here. Wives have no license to use the time of worship for unwarranted speaking. Do you—both women and men—imagine that you’re a sacred oracle determining what’s right and wrong? Do you think everything revolves around you?”

Want to know more? Check out our lesson from the Spirit Life Bible School for a full teaching from the Scriptures concerning ‘Women in Ministry’

Women in Ministry

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Women’s Ministry 4 – Women’s Ministry in the New Testament

David Lee Martin — Fri, 29 Jan 2010 03:58:17 +0000

As we have witnessed there are numerous examples of women used of God as His mouthpiece in the Old Testament. Without prejudice, what would one then expect in the New? Joel prophesied a day, and it the day of grace when the Spirit is poured out, that both sons and daughters, servants and handmaidens would prophesy – speak in inspired utterance, preach under the anointing, declare the Word of the Lord (Joel 2).

Psalm 68, the very same Psalm that prophesies the five fold ascension gifts, also declares that a great host of women will declare the good news (Psalm 68:11 literal rendering).

Peter declared that Joel’s prophecy found fulfilment at Pentecost, and its outworking has been flourishing and bearing fruit ever since.

“But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: ” (Acts 2:16-18 KJV)

Do we find evidence of these handmaidens and daughters of God prophesying in the New Testament accounts? With certainty!

Here are a few significant ministers mentioned in the New Testament:

The Son of God was born through a woman.
Four women are mentioned specifically in the genealogy of Jesus Christ, both Jew and Gentile.
Jesus taught and commended women as well as men. Other Rabbi’s considered women incapable of grasping divine truths and refused to teach them (Luke 11:38-42). It is easy for us to miss the significance of these encounters in the context of the culture in which Jesus was ministering.
Jesus appreciated and allowed women to aid his ministry financially (Luke 8:1-3)
Much to the surprise of the disciples, Jesus ministered to the women at the well in Samaria, who subsequently witnessed to the men of the city and brought them to Jesus (John 4)
Jesus honoured marriage as intended by God, thereby honouring women (Matt 19:3-11)
Women were the last at the cross and the first at the tomb.
The first people to proclaim the resurrection were women (Matt 28:9- 10) Although Judaism was predominantly a man’s religion, disallowing women into the priesthood, the New Covenant has made every believer, men and women, priests unto God.

Some examples from the book of Acts include:

Phebe “I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. ” (Romans 16:1-2 KJV) Here is a woman commended by Paul as a servant (deacon, minister) of God. Clearly Phebe was involved in gospel work, and Paul encourages his readers to aid her endeavours in what ever way they can. Catherine Booth quotes the writer Theodoret as saying “The fame of Phebe was spoken of throughout the world. She was known not only to the Greeks and Romans, but also to the Barbarians. ” This implies that she travelled widely propagating the gospel in foreign lands.
In Romans 16 Paul mentions ten women’s names who were fellow-workers in the gospel. These fellow workers are referred to as helpers, co-labourers, companions in labour, and work-fellows in Christ.
Paul makes it clear that both man and women may pray and prophesy in public meetings (1 Cor 11:5) Incidentally, this affirmation of a woman’s right to speak in public meetings is in the very same letters that some use to try and silence them. The overwhelming evidence from Scripture bears out the place of women within ministry, compared to the extremely limited evidence of only a couple of controversial scriptures that appear to limit it, and even there proper contextual interpretation of these verses removes any argument against a woman’s right to speak and minister in the Church of Christ.
Euodias and Syntyche are called fellow-workers in the gospel (Phil 4:2,3)
Older women are told to teach the younger women the ways of God (Tit 2:4,5; 1 Tim 5:2)
John wrote to the ‘elect lady’ who apparently had a church in her house (2John1)
Both man and women were in the upper room and received the baptism of the Holy Spirit (Acts 1:13-15; Acts 2)
Lydia was the first to covert to Christianity in Europe and opened her house to the gospel (Acts 16:14-15)
Chief women of Thessalonica were converted under Paul’s ministry (Acts 17:4)
Pricilla and Aquilla were a husband and wife team teaching the Word (Acts 18:24-26)
Philip had four daughters who were all known to prophesy (Acts 21:9)
Junia (Rom 16:7) whose name indicates that this was a woman, is called an apostle. Junia is mentioned by early church leaders such as John Chrysostom (337-407) and Origen (185-253), who recognised her as both female and an apostle. Chrysostom wrote, “Oh, how great is the devotion of this women that she should counted worthy of the appellation of apostle! ”
Paul’s hall of faith in Hebrews 11 mentions women who believed God for great miracles (Hebrews 11:35) as well as other notable women of faith throughout history

Want to know more? Check out our lesson from the Spirit Life Bible School for a full teaching from the Scriptures concerning ‘Women in Ministry’

Women in Ministry

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Women’s Ministry 3: Women’s Ministry in the Old Testament

David Lee Martin — Tue, 26 Jan 2010 16:59:27 +0000

Women ministered powerfully under the Old Covenant. How much more now under the New can we expect to see the power and grace of the gospel go forth through a company of female preachers!

Examples of women ministering under the Old Covenant

Consider the following examples from the Old Testament of mighty women of God, anointed by Him to lead, to prophesy and to represent Him publicly. As we do so, remember that the New Testament is a better covenant, and one that restored not one that stripped.

If women ministered under the Old Covenant, whilst the law and the strength of the fall was still in affect, how much more now that the curse has been broken through Christ. Each of these women conducted themselves in proper order, fully completing their ministry under the headship of male covering (not control).

For example, Miriam was under Moses care and cover, Deborah was under her husband Lapidoth’s covering, Isaiah’s wife (who also shared in her husband’s prophetic ministry) was of course subject to her husband.

This did not limit them in any way, it simply meant they operated according to divine order. As long as their covering acted according to the same Word, and loved and supported them as Christ does the church, seeking only their full release into the will and ministry God had for them, this could be nothing but a good and beneficial thing.

Women prophetesses (those who were used as God’s mouthpiece) include:

a. Miraim (Ex 15:20; Ps 68:25; Num 12:1-10; Micah 6:4) • Prophesied before the hosts of Israel. • Sang the song of the Lord and led victory celebrations. • Classed with Moses and Aaron as a leader and deliverer of God’s people

b. Deborah (Judges 4:4; 5:7-15) • A Judge and prophetess in Israel. • A spiritual mother and leader in Israel for 40 years • Was acknowledged and submitted to just as other Judges were. • The military head of 10,000 men together with Barak.

c. Huldah (2 Kings 22:12-20; 2 Chronicles 34:22) • A prophetess, the wife of Shallum, to whom kings and priests deferred to hear the word of the Lord.

d. Isaiah’s wife (Isaiah 8:1-3) • Known as a prophetess sharing in her husband’s prophetic ministry to Israel.

e. Anna (Luke 2:37-38) A prophetess known for her devotion to God, and one who was the first to publicly proclaim the advent of Messiah.

Apart from these notable women we also find women involved in the construction of the Tabernacle (Ex 38:8; 1 Sam 2:22). We see that the law of the Nazarites (a setting apart for service to God) was for women as well as men (Num 6:1-27). We are introduced to the daughters of Zelophehad who contended for and received their inheritance under the law of Moses (Num 27:1-7; Josh 15:6-19; 17: -4) Esther the queen saved a nation under the counsel of Mordecai (Esther 1-11) Heman, the singer, had daughters as well as sons who sang the songs of the Lord (1 Chron 25:5-6).

These are just some of the example of women who ministered in various capacities apart from their responsibilities as wives, mothers and homemakers.

Want to know more? Check out our lesson from the Spirit Life Bible School for a full teaching from the Scriptures concerning ‘Women in Ministry’

Women in Ministry

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Women’s Ministry 2: God’s order in Creation – The Christian wife and mother

David Lee Martin — Sat, 23 Jan 2010 19:54:08 +0000

Before we proceed in our study to more detailed discussion sof women’s ministry in the church, we are going to consider briefly God’s order as revealed in Eden, before the fall. In this we discover an equal partnership, as co-regents of creation, yet in divine order and function.

Adam was created first, and took the place of responsibility and headship in the relationship. The woman, created from the side of Adam (indicating that she was to stand alongside him, not under him!), was formed as the helpmate, companion, a suitable counterpart and completing partner of her husband (Genesis 2:18).

There is no indication at all of inequality in this relationship and the scriptural description of this primary couple. There is however a divine order and clear roles which they were to respectively fill in order to fully represent their Creator, and establish His Kingdom on the earth.

Interestingly, until after the fall, both were called ‘Adam’ (meaning simply mankind), Adam himself named his wife Eve, meaning mother of all living, after the fall.

“God said, Let Us [Father, Son, and Holy Spirit] make mankind (adam) in Our image, after Our likeness, and let them have complete authority over the fish of the sea, the birds of the air, the [tame] beasts, and over all of the earth, and over everything that creeps upon the earth. So God created man (adam) in His own image, in the image and likeness of God He created him; male and female He created them. ” (Genesis 1:26-27 AMP)

This complimentary couple, who together were the full image of God in the earth, shared the same name, the same image, the same call and mandate, the same command to rule and subdue, yet both had their respective place of priority and order within the relationship.

Adam was created first, and held the place of responsibility to protect, provide, lead and nourish his wife. The man is the head, whilst the woman is like the heart of the relationship. If either is missing or out of order, the whole body ceases to function. The head is no more important than the heart, nor is the heart able to function without the head. Both are equally important and vital, yet have distinctive functions.

Eve was Adam’s aid and helpmate. She was created to help, surround, protect and succour the man. Indeed. this is still a powerful place of ministry today, and we must never belittle the anointed role of women as wife and mother. These areas of responsibility are of great significance – many great men would not have been so great if it were not for anointed praying wives or mothers!

Ministry is not just from a pulpit, but flows in every aspect of our life, and our call as a wife is no less significant than our call as a preacher or an apostle!

The fact that the woman was created for the man (1 Cor 11:1-16) did not imply a position of subordination, but rather of co-equality, with each having distinctive functions within the harmony of relationship.

This was the divine order of relationship in creation, and this creates the backdrop for all that follows.

Next time we will look at Women’s ministry in the Old Testament.

Your ideas, comments and insights are welcomed. Also check out our previous post here…

Want to know more? Check out our lesson from the Spirit Life Bible School for a full teaching from the Scriptures concerning ‘Women in Ministry’

Women in Ministry

Price: $7.00

Read The series: