Search the Scriptures: April 8, 2001
WOMAN’S ROLE IN THE CHURCH - 6
INTRODUCTION:
A. Good morning my friends and welcome to this edition of Search the Scriptures. I am J.R.
Bronger and on behalf of the Danville church of Christ I am delighted you have chosen to
spend these few minutes with us in our endeavor to understand better the words of Christ. Today
we conclude our series on the role of women in the New Testament church. This study marks the
sixth in a chain of sermons addressing the scriptural role of women in the modern church as
opposed to the ever-changing roles that are being reflected in many churches. Before resuming
this study I wish to begin reminding you of a special week the Danville church of Christ is
planning. Beginning on Sunday, April 29 (this is just three weeks from today) and continuing
through Friday, May 4 we will be engaging in a gospel meeting. We have invited brother Earl
Robertson, an evangelist from Glasgow, Kentucky to preach for us that week. So, my friends,
be marking your calendars for April 29 through May 4. A gospel meeting with the Danville
church of Christ. The times will be 7:30 each weeknight, and as the date draws nearer we will
remind you of our special times on Sunday, April 29.
B. But for now let’s resume our study of a woman’s role in the church. In our previous studies
we have tried to emphasize that the bible presents two very clear teachings pertaining to women.
First, there are the verses outlining that men and women share absolute equality of spiritual
blessings as believers. We have noted such passages as Gal. 3:27-28 for as many of you as were
baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave
nor free, there is neither male nor female; for you are all one in Christ Jesus. Also, Peter said
of husbands and wives who were Christians that they were heirs together of the grace of life, in
1 Pet. 3:7. My friends, whenever and wherever the gospel was preached both men and women
equally were partakers of its blessings. Acts 5:14 says and believers were increasingly added to
the Lord, multitudes of both men and women. But in the second place, the bible reveals to us
the fact that God has placed men and women in vastly different roles both in the human and
spiritual family. And the role of a woman is one of submission to man. Three such verses
illustrating this are: 1 Tim. 2:11-12 that says, let a woman learn in silence with all submission.
And I do not permit a woman to teach or to have authority over a man, but to be in silence.
Also, 1 Cor. 11:3 but I want you to know that the head of every man is Christ, the head of
woman is man, and the head of Christ is God. And finally the passage 1 Cor. 14:34 that says,
let your women keep silent in the churches, for they are not permitted to speak; but they are to
be submissive, as the law also says. In our last study we spent a considerable amount of time in
1 Tim. 2:11-12. Especially the phrase, let a woman learn in silence with all submission. I’m
sure you remember we noted that Submission is a noun with the prefix SUB, which means
“under or beneath.” That is, 1 Tim. 2:12 tells us that women are NOT to have authority over a
man. Paul wrote, a woman must learn in silence with all submission. And I do not permit a
woman to teach or to have authority over a man, but to be in silence. Two things are forbidden
here by two verbs, and they are to teach and have authority. Also, please remember, we noted
that the conjunction or tied both these verbs together. Also, the prepositional phrase, over the
man, equally modifies both verbs, thus restricting the woman. A woman must not teach over the
man and she must not have authority over the man. A woman may have authority and she may
teach, but NOT over the man. She may have authority over women and over children, but not
over a man. Today’s study will concentrate upon the text - 1 Cor. 14:34-35 - and its application
upon modern Christian women. Ladies and gentlemen, this sermon is designed to do two things.
First, after reading the text again, I want to present what has been some accepted positions that
brethren throughout the years have held. And then, secondly, while examining more throughly
these positions, and rejecting them - try to understand the text within both the general and
immediate context to correctly understand the passage. Now, let’s reread the text in question. 1
Cor. 14:34-35 says, let your women keep silent in the churches, for they are not permitted to
speak; but they are to be submissive, as the law also says. And if they want to learn
something, let them ask their own husbands at home; for it is shameful for women to speak in
church. The issue is simple! Do these verses have any present-day applications, and if so what
are they?
I. The first task at hand is to consider some commonly accepted positions brethren throughout
the years have taken. Throughout the years many respected and honorable brethren have held to
a wide array of positions about these verses. Many debates have been held because of these
diverse positions. Often, the fact that there has been controversy is viewed as a negative among
brethren. Especially is this true in today’s climate of “let’s just try to get along.” But, instead of
viewing this controversy entirely negative, I choose to see some positives. One thing, I believe
it illustrates is - a sincere desire to “speak where the bible speaks.” My friends, there are two
passages we should always esteem One is 1 Pet. 4:11 that says if anyone speaks, let him speak
as the oracles of God. And the other is 1 Pet. 3:15, but sanctify the Lord God in your hearts,
and always be ready to give a defense to everyone who asks you a reason for the hope that is in
you, with meekness and fear. Therefore, when sincere brethren hassle over the meaning and
application of these verses it is because they wanted to be right. I find this positive. And, now,
while I may not mention every position brethren have held throughout the years, I will note five
of the most commonly held beliefs. One is, the assembly of 1 Cor. 14 was a special (or
miraculous) assembly. One in which Paul was regulating spiritual gifts. And since we no longer
have miraculous spiritual gifts in operation, this text holds neither meaning nor application for us
today. This position points to such verses as 27-28, which obviously do discuss first-century
miraculous gifts. This position is widely being accepted by conservative minded churches of
Christ throughout the country. A second position is - these women were the wives of the
prophets who are mentioned in verse 29. This position points out that the word women is
translated from the Greek word gune. And, this word means, “a woman; or more specifically a
wife.” This position says that since we no longer have living prophets in the church, therefore
these verses are not applicable at all today. Also, a third position that seems to be gaining
immense popularity is this. That silence was and is an absolute silence, or total muteness. This
means that women could not, nor cannot utter a comment, ask a question, sing a song or confess
Christ - or open her mouth in any assembly of the church. A fourth position is that women were
not and are not permitted to teach anyone in any method arranged by the church. Her role is one
of learning according to their understanding of verse 35, not instruction. This would include any
class of children or ladies. And the fifth position is that women are not permitted to speak (such
as make comments or ask bible questions) in any arrangement of teaching that has been designed
by the local church. This would include all bible classes. Ladies and gentlemen, let me tell you
up front that I do not feel entirely comfortable with any of these viewpoints. While not being
able to thoroughly examine these positions so as to answer every reason why they are accepted, I
will briefly tell you the problems I have with each one. And in so doing, present what I believe
the teaching of 1 Cor. 14:34-35 to be. Let’s take them one at a time. First: The assembly of 1
Cor. 14 was a special - miraculous - assembly. One in which Paul was regulating spiritual gifts.
And since we no longer have miraculous spiritual gifts in operation this text holds no meaning
for us today. My friends, there is no denying this passage regulates the use of spiritual gifts in an
assembly. But we cannot eliminate passages as irrelevant today because of miracles being
associated with them. If we did, we would remove Acts 2:38 that says in part - repent, and let
every one of you be baptized in the name of Jesus Christ for the remission of sins - because of
the miracles associated with verses 1-4. We would also be forced to remove Acts 20:7 which
gives authorization for weekly observance of the Lord’s Supper, because of the miracle
connected with verses 9-12. It is obvious to anyone who reads the New Testament that the uses
of miraculous gifts were a big part of worship in the first century. But the instructions of Paul
transcends merely the regulation of these gifts. His main issue is verse 26, let all things be done
for edification. It is certain that the passages directly addressing the uses of spiritual gifts would
be limited to the first century, such as verse 29 that says let two or three prophets speak, and let
the others judge. While the modern church may not have living prophets, it does have women,
therefore, these verses are applicable. The second position accepted by many that I believe needs
to be rejected is this. These women of verses 34-35 were the wives of the prophets (verse 29).
And remember the strength of this argument rests somewhat upon the fact that “women” is
translated from the Greek word gune, [goo-nay]; meaning “a woman; or . . . a wife.” Therefore,
since we no longer have living prophets in the church - then these verses are not applicable
today. This position states correctly that the Greek word for women is the exact same one for
wives. And, you may remember that it was this fact that gave rise to the notion we discussed
earlier in this series that 1 Tim. 3:11-12 refers not to the wives of elders and deacons, but to the
qualifications of women servants (or deaconesses). However, my friends, in spite of this, the
problems I have with this position include these. One: Your women does not necessarily denote
specific wives of the prophets any more than the phrase Peter used in Acts 2:17, when he quoted
from Joel 2, denotes specific family relationships. There Peter said, your sons and your
daughters shall prophesy, your young men shall see visions, your old men shall dream
dreams. These were the daughters and sons of Israel (Jews), not someone’s specific son or
daughter. Just as the context of Acts 2 indicates that your sons and your daughters refer to
Jewish men and women, so the context of 1 Cor. 14 clearly shows the term your women is
referring to Corinthian Christian women, not specific men’s wives. Secondly, the word “let” is
found several times in this chapter, which clearly indicates that the instruction is being given to
the church not to a particular group of men’s wives. For example, verse 26 says, let all things be
done for edification. Then, verse 27 continues if anyone speaks in a tongue, let there be two or
at the most three, each in turn, and let one interpret. Next Paul says in verse 28 but if there is
no interpreter, let him keep silent in church, and let him speak to himself and to God. Also, he
writes in verses 29-30 let two or three prophets speak, and let the others judge. But if anything
is revealed to another who sits by, let the first keep silent. Ladies and gentlemen, it isn’t too
difficult to see that all these verses are instructions to the church. It was the church who was to
“let” in each instance. And, I believe this is the case with the women in verses 34-35. This was
Corinthian women, not prophets’ wives. And a third reason to reject the prophets’ wives theory
is, if this were only the wives of the prophets, then it would be improper to apply this to any
other women in the first century. In other words, the wives of the tongue speakers could do what
these verses forbid the wives of the prophets from doing. Could the wife of a tongue speaker
speak in the church? Could she do what the wife of a prophet could not do? Did the wife of an
uninspired man have to keep silence? If you conclude that these verses apply only to the
prophets’ wives then you would have to conclude that other men’s wives could do what these
prophets’ wives could not, or you would have to find similar restrictions placed upon these
Corinthian women. I ask you again, were the wives of uninspired men and the wives of tongue
speakers and the wives of interpreters permitted to do what the prophets’ wives were forbidden?
Were all Corinthian women to remain silent or was it just the prophets’ wives? My friends, it
seems far more plausible to conclude instead of addressing wives of inspired men that Paul is
actually addressing women who themselves were inspired. Women in the first century received
spiritual gifts as well as men did. We already noted what was said in Acts 2:17 and it shall come
to pass in the last days, says God, that I will pour out of my Spirit on all flesh; your sons and
your daughters shall prophesy, your young men shall see visions, your old men shall dream
dreams. Also, there is this in Acts 21:8-9 Paul's companions departed and came to Caesarea,
and entered the house of Philip the evangelist, who was one of the seven, and stayed with him.
Now this man had four virgin daughters who prophesied. And in the same Corinthian letter
Paul writes this in 1 Cor. 11:5 but every woman who prays or prophesies with her head
uncovered dishonors her head. My friends, although the context certainly involves spiritual
gifts, and equally true - inspired women could not exercise these gifts in public assemblies. The
rule would therefore apply to uninspired and inspired. Married or single. Because according to
verse 34 they are to be submissive, as the law also says. And a third position I believe needs to
be rejected is this. “Silence” was and is an absolute silence. This means that women could not,
nor cannot utter a comment, ask a question, sing a song or confess Christ or confess sin in any
assembly of the church. Verse 34 says, let your women keep silent in the churches, for they are
not permitted to speak. My good friends, there are three parts of this statement that needs
clarification. Far too many people take a superficial view of the word silent. Frankly, they take a
view that neatly fits their already drawn conclusion. The English word silent is translated from
the Greek word sigao, which means, “to keep close (secret, silence), hold peace.” This exact
same word is used in nine verses in the New Testament, and in none does the word mean
absolute silence. It always suggests “a deferring or a holding of one’s peace.” For example, the
word sigao is used in Lk. 9:36 where it is translated “kept quiet.” When the voice had ceased,
Jesus was found alone. But they kept quiet, and told no one in those days any of the things
they had seen. Also, the word sigao is found elsewhere in 1 Cor. 14. In verse 28 Paul says of
the tongue speaker but if there is no interpreter, let him keep silent in church, and let him
speak to himself and to God. This did not mean the tongue speaker was not permitted to sing
when he was told to keep silent. My friends, even common sense tells us that silence could not
mean mute, because this would mean that women could neither sing, nor confess. Both are
things she is commanded to do by scripture. I believe, however, there is a better way to
understand the meaning of the word silent. Silent is best understood when we understand the
restriction not permitted to speak. This is because, keeping silent is equal with not speaking.
Whatever the phrase not to speak means - the word silent means. The English word Speak comes
from the Greek word laleo, meaning, “to talk, that is to utter words -- preach, say, talk, tell,
utter.” Now, this is important my friends, because the context of 1 Cor. 14 shows that speak is
used to mean teach, preach or instruct others. There is verse 2 that says, but he who
prophesies speaks edification and exhortation and comfort to men. And then verse 6 but now,
brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you
either by revelation, by knowledge, by prophesying, or by teaching? And finally there is verse
19 where Paul says yet in the church I would rather speak five words with my understanding,
that I may teach others also, than ten thousand words in a tongue. Ladies and gentlemen, this
is important, because Paul is not discussing merely uttering words. In this chapter when Paul
writes about speaking, he is discussing teaching. He is discussing addressing an assembly in
order to instruct and edify that assembly. This is precisely what he means when he forbids
women from speaking in the church. He is forbidding them from teaching an assembly
consisting of men and women. That is, despite her gift, she is to remain silent; she is not
permitted to speak (instruct the gathering). And the reason for this is because of what Paul said
to Timothy in 1 Tim. 2:12 I do not permit a woman to teach or to have authority over a man,
but to be in silence. Now we have already touched on it some, but this brings us to the
prepositional phrase, in the churches (verse 34) and in the church (verse 35). I believe the
context demonstrates that this phrase in the church means in a unique and particular
arrangement. This would be the same place where Paul was instructing or teaching, because
verse 19 says, yet in the church I would rather speak five words with my understanding, that I
may teach others. This was the same arrangement where the tongue speaker was speaking and
the interpreter was interpreting. Verse 28 continues but if there be no interpreter, let him keep
silence in the church; and let him speak to himself, and to God. This arrangement or gathering
would commonly today be called an assembly of the church (such as what we at Danville will
be doing at 10:30 this morning). Verse 23 says it’s where the whole church comes together in
one place. This is the same kind of assembly where the Lord’s Supper was and is to be
observed. 1 Cor. 11:20, therefore when you come together in one place, it is not to eat the
Lord's Supper. This was an assembly where the whole church would sing, 1 Cor. 14:26 says
whenever you come together, each of you has a psalm. Also, this was an assembly where there
was collective prayer, 1 Cor. 14:15-16 also says what is the conclusion then? I will pray with
the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also
sing with the understanding. Otherwise, if you bless with the spirit, how will he who occupies
the place of the uninformed say amen at your giving of thanks, since he does not understand
what you say? Ladies and gentlemen, I believe what Paul is telling us is this. Whenever the
church comes together in one place, women cannot assume the role of teacher or instructor even
if she happened to be inspired. Also, I believe we must reject the position that says women were
not and are not permitted to teach anyone in any method arranged by the church. Her role is one
of learning (verse 35) not instruction. This would include any class of children or ladies. In both
1 Cor. 14 and 1 Tim. 2, Paul says the woman is to learn. This does not, however, preclude (or
stop) her from teaching. Remember, Priscilla was involved in teaching in Acts 18:26, when
Aquila and Priscilla heard him, they took him aside and explained to him the way of God
more accurately. Also, we’ve already seen in this study how women in the first century
prophesied. (Acts 2:17 - 1 Cor. 11:5 - Acts 21:8). Prophesying would have involved teaching.
Also, Titus 2:3 says the older women are to be teachers of good things. Ladies and gentlemen
throughout this series we have proven that a woman may teach but not over the man according
to 1 Tim. 2:12. Now, when Paul said and if they want to learn something, let them ask their
own husbands at home; for it is shameful for women to speak in church, (1 Cor. 14:35). He - I
am convinced - is addressing another problem that was being experienced in the Corinthian
assembly. Perhaps it was one of women disrupting the assembly with questions that
demonstrated the women were leaving their place of submission. The word ask is translated from
eperotao, meaning “demand.” W.E. Vine’s Expository Dictionary of N.T. Words says it
means: “To ask, interrogate, inquire, consult, or demand of a person.” Joseph Thayer’s Greek-
English Lexicon says it means: “To accost one with an inquiry.” This same word is used by the
Holy Spirit in Lk. 3:14 and is translated demanded. And the soldiers likewise demanded of
him. Also, it is used in Lk. 17:20 where it again is translated demanded. And when he was
demanded of the Pharisees, when the kingdom of God should come, he answered them and
said, The kingdom of God cometh not with observation. Paul is correcting these women who
might have genuinely wanted an answer, but received censure because they also were leaving
their place of submission by demanding an answer - thus disrupting the assembly. Such conduct
was (and is) shameful. The solution? Ask at home! This does not mean that a woman may leave
her role of submission at home. The idea is DON’T DO THIS IN THE ASSEMBLY! This is
parallel to 1 Cor. 11:34 that says but if anyone is hungry, let him eat at home. Paul is not
demanding that all meals be taken at home, this would mean eating in the home of another or at a
restaurant would be sinful. They aren’t. Instead Paul is saying: DON’T EAT IN THE
ASSEMBLY! Here Paul is telling women that they must not leave their place of submission
even with questions. Also, my friends, I believe we should reject the view that concludes that
women are not permitted to speak (make comment or ask a bible question) in any arrangement of
teaching that has been designed by the local church. This would include bible classes. We must
be careful not to claim more for these verses than is actually revealed. This passage restricts and
regulates a woman’s action and behavior when the whole church is gathered together. She may
not (1) Instruct the assembly as a teacher, and (2) she may not become disruptive for want of an
answer to her inquiries. Bible classes are expedient means of teaching the word of God. A class
is a small gathering where the bible is being studied. They are not being described by Paul in 1
Cor. 14:34-35.A woman is not restricted or precluded from speaking in bible classes. Nor is she
forbidden from asking questions in bible classes. So long as she does not leave her station in life
of being submissive. We must not confuse bible classes that are mere expediencies with the
assembly Paul is discussing. It is not a matter of whether one is worship and one isn’t. It is a
matter of what a woman is permitted to do or not do. Although I believe a woman has the
privilege to participate in bible classes, I would also issue a strong caution. God’s word never
grants a strong-willed woman the right to take over a class by her comments or her questions. To
do so, violates the word of God.
CONCLUSION:
A. This series has tried to be an objective and through examination of the role of women
throughout the history of the bible, especially in the New Testament church. I acknowledge my
limitations and recognize that I may have raised more questions than I can answer. But there are
some things we can’t question. These are: (1) God made man the head of woman. But I want
you to know that the head of every man is Christ, the head of woman is man, and the head of
Christ is God. (1 Cor. 11:3). (2) A woman is to be in submission to her husband. Therefore,
just as the church is subject to Christ, so let the wives be to their own husbands in everything.
(Eph. 5:24). (3) Women are not to teach over a man or exercise authority over a man. And I
do not permit a woman to teach or to have authority over a man, but to be in silence. (1 Tim.
2:12). (4) Women may not become teachers, preachers or instructors in any assembly
where the whole church is gathered. Let your women keep silent in the churches, for they are
not permitted to speak; but they are to be submissive. (1 Cor. 14:34). And, (5) Women may
not become disruptive with inquiries, because such is shameful behavior. And if they want
to learn something, let them ask their own husbands at home; for it is shameful for women to
speak in church. (1 Cor. 14:35).
B. I’ll close by reminding you of something we’ve mentioned before. While Jesus was respectful
and compassionate to women, he did not select them to occupy the place of public teachers. He
did not select them to be apostles. He did not select them to be evangelists. He did not select
women to become elders. These roles were filled by men. The public leadership role was and is
exercised by men.
C. Stay tuned for some closing announcements. And be with us next Sunday morning at 7:00 as
we again Search the Scriptures. Until then, this is J.R. Bronger saying goodbye for now.