Women in the church: What does God want?" Part 5 of 6 · Does God Want Women to Never Say Anything in Church? For some Christians, the issue of whether woman should keep silent in church is a loud one.
Women in the church: What does God want?" Part 5 of 6
Does God Want Women to Never Say Anything in Church?
1 Corinthians 14:34-35, 1 Timothy 2:11-14
Please turn to 1 Corinthians 14:34-35. 1 Corinthians 14:34-35 is our primary text this morning. We are continuing with Part 4 of our series, "Women in the Church: What Does God Want?" As I proceed, I think it is important for us to realize that in respect to various belief systems that Christians have on how men and women should act, there is usually more than mere tradition behind the dogmas and practices. There is usually a Scriptural stance that people take to support what they practice, promote, and defend--not always, but usually. Such is the case, where women are not allowed to speak until they leave the presence of the gathered saints in a formal church meeting. When it comes to the New Testament, there are two passages that are used to support this practice. The first one I have already addressed in the last part of this series in answering the question,"Biblically, Can Women be Pastors?" We found that the answer is, "No; Biblically women can not be Pastors." The passage I am talking about is 1 Timothy 2:11-12, where Paul says,
"11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet, 13 because it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression." 1 Timothy 2:11-14
There is another passage. It is our main passage for this morning. It is 1 Corinthians 14:34-35
"34 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. 35 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 14:34-35
This morning we are going to look at these two passages to answer the question: Does God want Women to never say anything in Church? Please prepare your heart to learn with me in our sermon study,
"Women in the church: What does God want?" Part 5 of 6
Does God Want Women to Never Say Anything in Church?
[prayer]
/1/
Starting out, we need to briefly look at 1 Timothy 2:11-12. Paul explained why he wrote the passage when he said,
"I write so that you will know how one ought to conduct one's self in the household of God, which is the church of the living God, the pillar and support of the truth." 1 Timothy 3:15
This is Paul's concern for his teaching on the necessity of women quietly receiving instruction with entire submissiveness; not being allowed to teach or exercise authority over men, but remaining quiet. Something else we must immediately understand is that Paul is not merely talking about spousal relationships alone. Spousal relationship concern does not fit the contextual flow of the man to woman, to man, to woman meandering teaching pattern that Paul uses in chapter 2 through chapter 3 in respect to church conduct. At 1 Timothy 2:11-12, Paul is clear that what he means has to do with whether women can be pastors. He layers his continuing point on church teaching authorities through chapter 3 with the qualification of men elders, and men deacons, for being the official office holders within the church. Paul is saying that, in the church context, a woman must learn in a certain manner. The men she learns from are those who are overseers who have this kind of authority outlined in Paul's continued flow,
"2 An overseer, then, must be above reproach, a one woman man, ... able to teach, ... 17 The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching." 1 Timothy 3:2, 5:17
To clarify, Paul includes the necessity that women are not to talk to the men in such a way as if women have authority over the men. This is why Paul's directive adds the clarifying nuance for our understanding. He says that she should learn with "entire submissiveness," (or "all" submissiveness) and not partial submissiveness. The seamless meaning of Paul is made evident by commanding entire submissiveness (pas hypotage) in 11, with not exercising authority (authenteo, as auyentein) in 12. Entire submissiveness is the clarifier of how a woman can insure not posturing herself as a church authority in teaching over men. This explains what Paul means by a woman remaining quiet in the process. In 1 Timothy 2, Paul is not saying that a woman can not say "hello" to men in the church. Paul is not saying in 1 Timothy 2 that women can not use words in church, or that she can not have a conversation about something. Further, Paul is not saying that a woman is not to use her mouth to ask for spiritual guidance from the spiritual leaders, called pastors, who are men. Also, Paul is not saying that a woman can not teach other women. Actually, Paul explains how older women are to instruct younger women,
"... teaching what is good, 4 so that they may encourage the young women to love their husbands, to love their children, 5 to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored." Titus 2:3-5
Paul also says that women can pray in church by speaking in church in 1 Corinthians 11:5. Paul also says there that women can prophesy aloud in church by speaking in church. Nevertheless, teaching, and exercising authority, are the two primary responsibilities of overseers in the church, which can be found in the flow of the 1 Timothy context, and in other passages. Paul's point is that a woman must not teach or exercise authority over a man in the household of God, which is the church of the living God, the pillar and support of the truth. To do so is to emulate the ministry of an overseer. The theological reason that Paul gives for supporting this directive for the church is,
"13 because it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression." 1 Timothy 2:13-14
Paul's point has everything to do with creation, the deception of the first woman, and then her own deceptive actions that followed where she evacuated her intended design for her own design of trying to be like God. Paul's point is that the first woman (who was made for man) fell into transgression, and then acting as an authority over both God, and the first man, she taught the man false doctrine; namely, that (contrary to God's revelation) the forbidden fruit was good to eat, would not bring death, and would make her and the man like God. In the meantime, the man listened to her in silence, thus reversing the order of Paul's directive in 1 Timothy 2:11-12. Paul's teaching foundation has nothing to do with the intelligence of women, or with some fictional attempt to demean the value of women. Paul's reason is simple:
"because it was Adam who was first created, and then Eve." 1 Timothy 2:13
Paul's language is intentional. The word "first" in the created order is important here. More clarity comes to us about what Paul means when we look at where Paul makes that same type of reference to this created order in 1 Corinthians 11:8-9 in another teaching on authority. Paul says,
"Because man does not originate from woman, but woman from man; because indeed man was not created for the woman's sake, but woman for the man's sake." 1 Corinthians 11:8-9
Paul is explaining God's established order in every generation that has existed from the proto-established order. This is why it is important for us to focus upon the second half of Paul's illustrative point,
"14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression." 1 Timothy 2:14
Adam is the one responsible for sin entering the world according to Romans 5:12-17, but Eve is responsible for being the one deceived. Eve was deceived; and because she was deceived, she fell into transgression. Adam is at fault in sin entering into the world because of his position as the authority. Paul's whole point has to do with this being the man-woman authority issue for the church context that finds its roots back in the beginning of creation. We notice that Paul's illustration points to the fact that Eve was deceived by the serpent, and fell into the first transgression against God by a human. Adam, the man with the authority and true responsibility that comes with it, was not deceived. Paul is referring to the two accounts of this in Genesis, 3:1-6 and 3:11-13 which identify Eve as the one who was deceived. Eve admitted,
"13 ... 'The serpent deceived me, and I ate.'" Genesis 3:13
Adam's failure was a another problem. He laid his authority aside and followed Eve's feministic leadership through her words, and actions, in eating the forbidden fruit. Adam submitted (in silence) to Eve's sermonizing as she taught him to eat against God. The man only partially admitted his problem to God when
"The man said, 'The woman whom You gave to be with me, she gave me from the tree, and I ate.'" Genesis 3:12
The point is that the man may have transgressed against God out of love for the woman; or manipulation; or because he was weak as an authority. Either way, the woman was the one deceived and transgressed proper authority in sin, and then through her words, seduced the man.
The Scriptures reveal to us that Eve and Adam ruled over all the creatures together, Genesis 1:26. The problem was that Eve failed to properly rule over the serpent. Instead, she submitted her authority to the serpent, thus making him into her authority by following his words and teaching. In so doing, she rejected both God's authority, and Adam's. And even though Adam and Eve both ruled over the creatures together, Adam's position was that he had authority over Eve. According to Genesis 2:18, God made Eve to be Adam's helper. Adam was not made to be Eve's helper,
"8 For man does not originate from woman, but woman from man; for indeed man was not created for the woman's sake, but woman for the man's sake." 1 Corinthians 11:8-9
Adam could have stopped the spread of transgression against God right there on the spot by asserting his authority and making the proper decision. Adam failed to exercise his God given authority at the crucial point. He should have maintained control and told Eve that she was deceived. This is why history records that God held Adam accountable as the authority--also known in theology as the Federal Head. This is why God called out to Adam as the authority to give an account for his actions in Genesis 3:9. God did not call out to Eve. Consequently, it is because of the true authority's transgression that sin and death are spread to everyone. Now, in the New Covenant, God has established the body of Christ to be His called out and gathered community. It is in the household of God, which is the church of the living God, the pillar and support of the truth, that men are the pastors of men and women. On the other hand, women are not pastors.
With all these things in mind, we recognize that there is no merit for going beyond these facts and saying that 1 Timothy 2 means that women can not speak in church for other reasons other than Paul's stated teaching and exercising authority over men issue.
/2/ This leads us to examine the other passage used by people to suggest that God wants women to never say anything in Church which is 1 Corinthians 14:34-35. Walking through this is going to take some time, but we need to wade through Paul's contextual points to fully understand what the Spirit is saying. As we proceed, we must remember what Paul wrote earlier in 1 Corinthians 11. Paul said that women can speak in church. This is an important consideration. Paul says,
"5 ... every woman ... praying or prophesying ... . 13 ... a woman to pray to God ..." 1 Corinthians 11:5, 13
[And we see the context where Paul associates the teaching with]
"10:32 Give no offense ... to the church of God; ... 11:16 ... the churches of God. 17 ... you come together ... 18 when you come together as a church, ... ." 1 Corinthians 10:32, 11:16-18
@1 God expects His people to come together as a _______________________. 1 Corinthians 11:18.
This prophetic ministry is a result, in those days, of God pouring out his Spirit as He foretold in Joel 2:28-32 which Peter says was being fulfilled in those days, beginning with Pentecost, where Joel, and Peter proclaimed that both daughters and women will prophesy, Acts 2:17-18. The ongoing ministry of the Spirit was seen with the four daughters of Philip, who were prophetesses in Acts 21:8. We also see this in the Corinthian church in chapter 11 that I just quoted from. Keeping this in mind, we follow Paul's train of thought as he goes on teaching on more things concerning church-order in chapter 11. He covers the proper, orderly, and edifying, way to conduct the communion meal together in a church gathering. Then in chapter 12, Paul starts out,
"Now, concerning spiritual gifts ..." 1 Corinthians 12:1
There are a variety of gifts and ministries among people in the church, but the same Lord, and the same Spirit, vv. 1-7. God works it all in all persons--both male, and female. All of it is for the common good of everyone, 1 Corinthians 12:7. In other words, spiritual gifts are meant for ministry and edification of the body. The gift of prophecy is one gift given to some for this, 1 Corinthians 12:10, which includes women according to the previous chapter. To another, the interpretation of languages is given, 1 Corinthians 12:10. Paul goes on to explain that everyone in the body is needed. God has placed everyone in the body with gifts in the manner that He desires. Then Paul goes into chapter 13 with the urging to seek the most excellent way, which is what? It is the love way. Paul goes on to explain that if there are spiritual gifts and ministries for the common good of the church, they will not be needed someday when the perfect comes of seeing Christ face to face, 1 Corinthians 13:9-10. Miraculous gifts of prophecy, languages, and words of knowledge, (see 1 Corinthians 12:8, with 1 Corinthians 13:9-10), are things of the imperfect child stage. But when the perfect comes, faith, hope, and love will remain because those three are eternally mature things.
This brings us to chapter 14 on church order in respect to practicing gifts for the common good of the child stage of the church because the perfect has not yet come. This is the chapter in which Paul directs women to keep silent in church. I have been going through the basic flow of this because I want the contextual stream to make sense the way it made sense to the Corinthians. Paul is talking about the church. He is talking about gifts that God gives people in the church to build people up. For there to be proper operation, and true freedom in the Spirit, there must be God's prescribed controlling order. In respect to church order, Paul starts out,
"1 Pursue love, yet earnestly desire spiritual gifts, but especially that you may prophesy. 2 For one who speaks in a language does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and consolation. 4 One who speaks in a language edifies himself; but one who prophesies edifies the church. 5 Now I wish that you all spoke in languages, but even more that you would prophesy; and greater is one who prophesies than one who speaks in languages, unless he interprets, so that the church may receive edifying." 1 Corinthians 14
In Paul's flow, he begins covering certain speaking gift ministries in detail. In the congregated church, Paul says that greater is the one who prophesies than one who speaks in languages. But I want us to notice that Paul adds a punctuating comment. Paul says that an interpreter is even greater. Why? So that the whole church will receive the all important edification that the gifts are meant for. Paul goes on,
"6 But now, brothers, if I come to you speaking in languages, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching? 7 Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp? 8 For if the bugle produces an indistinct sound, who will prepare himself for battle? 9 So also you, unless you utter by the language speech that is clear, how will it be known what is spoken? For you will be speaking into the air. 10 There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning. 11 If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me. 12 So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church." 1 Corinthians 14
Again, I really want us to get the overarching point that Paul weaves into his instruction. Notice that Paul's concern with people who want spiritual gifts (especially those he is talking about in the context of speaking ministry) is that they seek to excel to higher heights in seeking the edification of the church. Paul goes on,
"13 Therefore let one who speaks in a language pray that he may interpret." 1 Corinthians 14
Remember when I pointed out that in respect to speaking in the church, the person who interprets is greater? That was verse 5. Now Paul says; seek that greater gift of interpreting. Why? Because then you are actually ministering to people by explaining what is being said. Interpreting brings that all important ministry-goal of edification of the body. Then Paul says,
"14 For if I pray in a language, my spirit prays, but my mind is unfruitful. 15 What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. 16 Otherwise if you bless in the spirit only, how will the one who fills the place of the ungifted say the "Amen" at your giving of thanks, since he does not know what you are saying? 17 For you are giving thanks well enough, but the other person is not edified."
Praying with the mind, singing with the mind, and blessing with the mind (where everyone can hear what you speak in the public assembly, and can actually understand it), is necessary for edification of the body. Paul goes on,
"18 I thank God, I speak in languages more than you all; 19 however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a language."
Paul would rather speak what is understandable, like language that everyone recognizes, and comprehends. Why? For the same overarching ministry reason: So that he may instruct the assembly for edification. In other words:
I will interpret what I say by simply saying what I say in a language everyone understands. In this way, I edify everyone by instructing them clearly which puts me on the same edification level of the greater one who interprets.
Paul continues,
"20 brothers, do not be children in your thinking; yet in evil be infants, but in your thinking be mature. 21 In the Law it is written, "BY MEN OF STRANGE languages AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME," says the Lord. 22 So then languages are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. 23 Therefore if the whole church assembles together and all speak in languages, and ungifted men or unbelievers enter, will they not say that you are insane? 24 But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; 25 the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you." 1 Corinthians 14
If everyone (which Paul calls the "whole church assembling" where he uses the word "all") were to speak in nothing but languages, then what happens? There is no edification. What else happens? The ungifted, and unbelievers come in, and they look around and think everyone is crazy. But if every single person prophesies divine revelation in understandable terms, then people learn and are exhorted in a dramatic way. When this kind of thing occurs, you have something that significantly impacts everyone in real ministry. Both the ungifted person, and the unbeliever, are convicted by everyone there because they are called to account by all that are speaking. There is a very important fact right here, so make a note in your Bible. Paul clarifies his own definition of what this kind of prophecy actually is--"Calling people to account; disclosing the secrets of their hearts." If you ever have someone come to you and they want to know what Paul means by prophecy in 1 Corinthians 14, then you can point to Paul's stated definition that the Spirit actually gives us for this particular gift of prophecy in the 1 Corinthians context. You can add verse 3, and 31 to it too, like this:
"[There is the stated desired outcome:] 3 But one who prophesies speaks to men for edification and exhortation and consolation ... [Then there is the stated process:] 25 Calling people to account; disclosing the secrets of their hearts. ... [which brings the previously stated outcome] 31 ... so that all may learn and all may be exhorted"
Edification occurs when the person is called into account by all. The unbeliever is amazed by the actual miracle, and in this realization, in the miracle of the effectual call of God by His Spirit, recognizes God, and worships the One true God. The unbeliever declares that God is among the people; and of course, everyone present learns from this, is exhorted, and consoled in the true spiritual group dynamic of edifying ministry. Paul goes on,
"26 What is the outcome then, brothers? When you assemble, each one has a psalm, has a teaching, has a revelation, has a language, has an interpretation. Let all things be done for edification." 1 Corinthians 14
Paul is talking about the time of being in the regular weekly church assembly. The exhortation is to properly practice the speaking ministries where people actually understand the words that they hear for edification. Paul goes on explaining that the language speaking must be done in a certain order, with the necessity of an interpreter, saying,
"27 If anyone speaks in a language, it should be by two or at the most three, and each in turn, and one must interpret;" 1 Corinthians 14
Why does Paul says this? He already explained why, and by now we should know why too: Speaking in languages should be done for edification of everyone. If a bunch of people are doing all of this at once, this causes such confusion that it looks like insanity. So, it should be done by about two people; at the most three, (probably only this many people during the whole duration of the meeting) but it must be done where each of the two or three takes turns. Then the one with the greater ministry of interpreting must speak. If there is going to be ministry and edification, then there always must be one who interprets for people to understand. Paul goes on with the first directive for certain people to keep silent in church,
"28 but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God."
This means that any of the people who wish to speak in a language should be quiet if there is nobody there with the greater ministry of interpretation (Make note of the fact that this is an initial command for being quiet in the church). Again, edification is what we want. In other words, If there is no interpreter, then what are you doing? Why are you drawing attention to yourself by talking in a language nobody understands? Paul says that it is like "speaking into the air," 1 Corinthians 14:9. So, just be quiet. If you think you need to speak, then speak to yourself and speak to God. Paul is using what I call "friendly Pauline sarcasm." Paul does this a lot in his writings. In the meantime, don't speak out in the church because you are confusing everyone with mysteries, and wasting everyone's time by "speaking into the air." You are not ministering to others, and you are certainly not edifying others with mysteries; "one who speaks in a language does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries." 1 Corinthians 14:2.
Paul goes on to prophets which Paul says all would be allowed to prophesy if, in fact, all had that gift (but all don't according to 1 Corinthians 12:29). Nevertheless, for the order in the church that enables true freedom in the Spirit, Paul prescribes a sufficient limit for the number of prophets speaking. This brings us into the primary section of our passage which will contain the second and third times, in the context, that Paul directs various kinds of people (male and female) to keep silent in the church,
"29 Let two or three prophets speak, and let the others pass judgment. 30 But if a revelation is made to another who is seated, the first one must keep silent. 31 For you can all prophesy one by one, so that all may learn and all may be exhorted; 32 and the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of peace, as in all the churches of the set apart ones. 34 The women are to keep silent [Gk. sigatosan, sigao] in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 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. 36 Was it from you that the word of God first went forth? Or has it come to you only? 37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment. 38 But if anyone does not recognize this, he is not recognized. 39 Therefore, my brothers, desire earnestly to prophesy, and do not forbid to speak in languages. 40 But all things must be done properly and in an orderly manner." 1 Corinthians 14:1-40
@2 God wants all things to be done _________________________ and in an orderly manner in the church. (1 Corinthians 14:40)
@3 All spiritual Christians must recognize that the things which Paul the apostle wrote as Scripture are the _______________ commandment. (1 Corinthians 14:37)
When we look at Paul's flow of thought, we see that his concern is speaking in languages, prophesying, interpreting languages, and passing judgment on prophecy as if having authority to pass judgment. Keeping this in mind, in the flow of Paul's point on church order and the speaking gift ministries, when Paul gets to this specific teaching where he mentions women, Paul is still talking about the Corinthian assemblies, where all things are to be done for edification, 1 Corinthians 14:26, and properly, 1 Corinthians 14:40, with the two issues still in mind of languages, and of prophecy. In other words, women being silent has to do with all we just went through from the beginning of the chapter, where two blatantly clear directives for certain people being silent have already been given. Remember how it started with the issue of languages which according to verse 27 there is a restriction on the number who can speak. It can be two or three at the most. Logically, this would imply a fourth area where being silent is alluded to, which would be all people who are not of the two or three. To edify the congregation, verse 26, each speaks in turn, and one should interpret, 1 Corinthians 14:27-28. If there is no interpreter, the language speaker should be silent in the church, speaking to himself and God, 1 Corinthians 14:28. This is the first silence reference. Then there is the prophecy concern which flows into, and through, the woman's role in a certain aspect of it. The second silence reference is made in verse 30. Then the third for women is in the same fluid context of a church order subjection issue.
Notice that in orderly manner, a certain number of prophets, (including woman according to 1 Corinthians 11) are allowed to speak in church, 1 Corinthians 14:29. This edifies the congregation which is made up of men and women, 1 Corinthians 14:26. The other (male) prophets pass judgment on what they hear, 1 Corinthians 14:29. The word that Paul uses for passing judgment (diakrino in the Greek) on what is being said is the same one Paul used earlier in 1 Corinthians 6, in respect to the Corinthian Christians going to secular trial for judgment among themselves on civil matters. Paul says,
"I say this to your shame. Is it so, that there is not among you one wise man who will be able to judge [diakrino] between his brothers," 1 Corinthians 6:5
So the other prophets that are there, pass judgment on what they hear to determine if what the other prophets are saying is legitimate for conviction of the ungifted, the gifted person, and the unbeliever, in respect to truly being called into account, and authentically disclosing real secrets of hearts so that people fall prostrate to worship God to declare that God is among the people, 1 Corinthians 14:24-25; with the further result that all may learn from the secret-disclosing prophecy itself, (if it is valid), and all may be exhorted according to the unique prophetic revelation, 1 Corinthians 14:31. In this picture of Corinthian church life, we see that there are seated people and standing people. Evidently, when someone stood to proclaim God's truth, this was the sign that they were the one who "had the floor," as the one whose turn it was to speak. If a revelation is made to another prophet who is seated, then the first prophet is to keep silent, 1 Corinthians 14:30. They can take turns so that everyone can learn, be exhorted, and so forth, 1 Corinthians 14:31. The point is that the spirits of prophets are subject to prophets in judgment because God is not a God of confusion but of peace, as in all the churches of the set apart ones, 1 Corinthians 14:32-33.
Now, keeping this in mind, when Paul uses the Greek verb sigao (sigatosan) which is translated "to be silent," when he says that women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, 1 Corinthians 14:34, Paul is using a word that does not imply total silence on all matters of utterance, and this is made evident in every instance the word is used in the New Testament. They are to keep silent, but in respect to what? In respect to "subjection" concerning what is being discussed. There is a particular event going on at this time in the assembly, so this all has to do with a certain situation that silence and subjection are necessary for women.
Sigao is a word that is consistently demonstrated in the Bible as being used for contextual limitations that have to do with yielding. The immediate yielding in our passage has to do with something taking place in the actual setting. This interpretation intuitively makes sense. Think about it. If Paul meant total silence all the time, then Paul would be contradicting himself from what he just said in chapter 11 about women speaking by both prophesying and praying in the church. We are going to get to what the yielding is in a moment. Right now, I want us to see examples of how the word is used for someone to be quiet in yielding for others to speak,
"17 But motioning to them with his hand to be silent [Gk. sigan, sigao], he described to them ..." Acts 12:17
"12 All the people kept silent [Gk. Esigesan, sigao], and they were listening to Barnabas and Paul ..." Acts 15:12
Both of these instances do not imply that people stayed quiet for the rest of the meeting, or the rest of the day. The word does not include speaking before the actual yielding point either. This demonstrates the consistency of this word's usage in respect to an immediate yielding to be silent. We see a similar yielding earlier in our contextual flow,
"30 But if a revelation is made to another who is seated, the first one must keep silent [Gk. sigato, sigao]." 1 Corinthians 14:30
It is vital that we realize the semantic qualification to this word for being silent, in which speech is yielded temporarily to someone else in the churches where the standing and seating custom exists. Notice that the word is also used where the silence is qualified for a certain type of speaking, but yet unheard speaking,
"28 but if there is no interpreter, he must keep silent [Gk. sigato, sigao] in the church; and let him speak to himself and to God." 1 Corinthians 14:28
This is important because this person must keep silent, and we notice that just as in the address to women later, that this place that he must be silent is "in the church." This is also important because it demonstrates that the same person can still have, (according to verse 1 Corinthians 14:26 directly preceding 28) a psalm in singing, have a teaching in talking, have a revelation in talking. We even notice that the person can read God's word aloud, ask questions, and according to verse 16, even say "amen"; but what is really important is that in the actual command for the person speaking in a unknown language is that if there is no interpreter, the person is directed to keep silent and yet he can do this "silence" and still be "speaking" to himself and to God if he wants to do so. As a final consideration, if this same person has the gift of prophecy, then the person can break silence and prophesy. So, again, there is another way for the person who yields in silence temporarily, to go on to speak in other ways. This is how the term silence (sigao) is used in the Bible, and all through our context.
Paul's Contextual Meaning For the Women Keeping Silent in the Churches; Not Being Permitted to Speak, But Are to Subject Themselves:
Taking this same consideration (along with the continued contextual flow regarding the passing of judgment on prophecies). Paul makes it clear that the practice in Corinth should be like that of all the churches; the woman should keep quiet during the questioning, and judgment of prophecies, including the questioning and judgment of their own prophesying. It is not permitted for them to speak at this time. Rather, they must subject themselves to the judgments of other male prophets concerning prophetic utterance, which follows the consistent New Testament teaching in respect to the authority of men in the church. This follows the sense of 1 Timothy 2:11, where Paul uses the Greek word heesuchia (silence) as a synonym for sigao (silent), where Paul says that women demonstrate their subordination to the men of the fellowship. This is why the nuance that Paul adds here of subjecting, submitting, and subordinating, themselves is so important to what Paul means by silence in respect to passing judgment on prophecy. If the women desire to learn anything in respect to prophetic utterances, rather than judging prophetic utterances at the assembly, they can ask their husband at home, because it is improper order for a woman to speak in church in this stated respect of the context.
According to this exegetical breakdown of the contextual flow of the text, Paul is not pressing for yielded silence beyond this actual point. In this respect, then, Paul still allows women to speak by praying and prophesying in the church as he has already taught that they can do two chapters earlier in 1 Corinthians 11. This demonstrates that Paul is not contradicting himself, saying that women can pray and prophecy, and then change his mind all of a sudden and say that woman should never speak in the churches. Paul does not say, in any Bible passage anywhere, that women should "never" speak in the churches. He says, like he says the other times in the chapter, that they should keep silent in the churches in certain respects, with the clarifier that they must subject themselves. Clearly, to Paul, in the actual act of miraculously prophesying itself, women were not exercising an authority position in the local churches. Remember, miraculous prophecy is one thing. Preaching and teaching the doctrines and precepts of the faith is something else, and is even described as something different in taxonomy according to 1 Corinthians 14:6, 24, 26. Prophets are ministers practicing their spiritual gift, and yet this does not mean that the gift gives women the authority to interpret or apply Scriptural teachings to men in an official authoritative capacity, nor does the gift mean that their claimed prophetic utterance will go unjudged by the men. In fact it must. While judging the content of a congregationally oriented prophecy, certain theological, and doctrinal, foundations, in true spiritual discernment, must be used to test what was spoken. Further, teaching, rebuke, questioning, or denial, would follow. With this understanding in mind, women, under subjection, could prophesy to convict both the ungifted, and the gifted person in being called into account, disclosing the secrets of their hearts so that they fall prostrate to worship God to declare that God is among the people, verses 24-25, and so that all may learn from, and all may be exhorted according to, the unique prophetic revelation, verse 31, and yet the women are not entering into teaching or exercising authority over men in a pastoral preaching-teaching manner (see conjunctional grouping at Ephesians 4:11, lit. "pastors-teachers," in the Greek) nor in judging the content of the utterances of others, or in questioning openly what was said; and finally they would have to go along with what the male prophets determined about the woman's own so-called prophetic utterance, whether she agreed, or not. Therefore, in the true spiritual freedom of governed church order, they must subject themselves, and remain silent on these matters no matter how much they feel gifted, or think their opinions are necessary because they believe their continued thoughts are of God, or any other scenario along this line. If they have any questions concerning the judgments that are made concerning their own prophetic utterances, or in respect to the judgment of another's utterances, they should practice self control and wait. The edifying thing to do that preserves the decorum of roles, and fosters true spiritual freedom, is to wait to when they get to the place to ask such questions for learning which naturally is in respect to the authority of the family at home away from disrupting the protocol of the assembly, which Paul calls "order." This would be important because to even ask questions can quickly place someone in a disputational stance which can imply a form of authority and teaching mode. There are many examples of teaching through questioning, such as the Jewish midrash style, the Greek diatribe style, and the Socratic style, to name just a few that were practiced in that culture. The point is that one can easily teach and demonstrate authority in the practice of questioning in an assembly where teaching is going on.
Now notice verse 34. Paul says that the woman are to subject themselves, just as the Law (the Torah) also says.
"34 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's reference to the Law as his theological foundation for this, is a reference to what the Jews would also call the Tanakh, which is the Old Testament books. It is important that when we think of the usage of the term "the Law" we must make sure we understand which way it is meant to be used in each New Testament point. We know that Paul does not mean the Old Covenant Law of Moses given at Mount Sinai, as if he is referring to some statute in it, because there is nothing there in the Mosaic Law that reflects what Paul is saying. We also know that Paul is not talking about the law of Christ of the New Covenant which is to love God made manifest in believing in Christ, and in loving the brothers and sisters in Christ as Christ loves us. Paul is referring to the Old Testament in a specific allusion. Follow what I am saying, because nothing is explicitly laid out as an imperative that can be found in the Old Testament that specifies this kind of silence subjection scenario for women. What Paul is doing is using a reference to the Law as the Old Testament in much the same way Peter does in 1 Peter 3:6 for wives,
"5 ... in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; 6 just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right ..." 1 Peter 3:5-6
When Peter refers to the story of Sarah obeying Abraham, he is referring to the law as the Tanakh--particularly the book of Genesis, which Moses wrote. Paul is doing the same kind of thing. This is further confirmed where Paul does the same thing only a few verses beforehand in our contextual flow. I want us to notice how Paul quoted Isaiah as being "in the Law," or Tanakh which we would call the "Old Testament." Look back a few verses to 1 Corinthians 14:21 and you will see it plain as day,
"21 In the Law it is written, "BY MEN OF STRANGE languages AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME," says the Lord." 1 Corinthians 14:21
Paul is not quoting the Mosaic Law Covenant given at Mount Sinai. Paul is quoting Isaiah the prophet that was 700 years before Paul wrote 1 Corinthians. In this certain respect, Isaiah is part of "the Law." In referring to the Law for women to be silent in manifesting subjection, Paul is more than likely referring to the same Scriptures that he has referred to in other epistles for this theological foundation of the issue of subjection, and subordination. The Law reference is more than likely to Genesis 2 concerning the creation order and the subsequent details laid out there (If you really want to get technical, Genesis is the first book of the first five books of "the Law." The first five are also called the Pentateuch, and they are all within the Tanakh. Not to make things confusing, but "the Law" is also called "the Torah.") They are the two passages I already covered at the beginning of this sermon,
"11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet, 13 because it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression." 1 Timothy 2:13-14
This interpretation that we have been navigating this morning follows the flow of Paul's whole point in chapter 14 on the order of speaking activity in respect to the gifts of prophecy, languages, and interpretation of both, where, as Paul ends this section, he says "all things must be done properly and in an orderly manner," verse 40. The "proper" part would include women being in subordination when prophecy is being judged. The main point, as DA Carson so astutely points out after making a scholarly analyzation of a half dozen views of this passage at length, is that,
"There is no other interpretation of these disputed verses that so neatly fits the flow of the argument." DA Carson [Chapter 6 “SILENT IN THE CHURCHES”: ON THE ROLE OF WOMEN IN 1 CORINTHIANS 14:33B-361 D. A. Carson (RECOVERING BIBLICAL MANHOOD AND WOMANHOOD A Response to Evangelical Feminism, Edited by John Piper and Wayne Grudem, CROSSWAY BOOKS, WHEATON, ILLINOIS, A DIVISION OF GOOD NEWS PUBLISHERS, 1991]
With this in mind, we see that Paul continues with the same contextual points and terminology concerning prophets through the end of the chapter, saying,
"37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment. 38 But if anyone does not recognize this, he is not recognized. 39 Therefore, my brothers, desire earnestly to prophesy, and do not forbid to speak in languages. 40 But all things must be done properly and in an orderly manner." 1 Corinthians 14:37-40
The "Lord's commandment" can be seen from the first word of Paul's epistle, and through chapter 11 where Paul already said that women can pray and prophesy in church with Paul giving an authority teaching there about the custom of head covering in respect to prayer and prophesying; and then through chapter 14 where we have an authority, decorum, issue again in respect to keeping silent in respect to the judgment of prophecy. When all is said and done, then we ask:
What is the bottom line?
The bottom line is that all things must be done properly and in an orderly manner for true Holy Spirit led edification.
This finalizes our study of this pertinent passage for tackling the issue of whether God wants women to keep silent in the church. I hope that this series has helped you to understand some of these issues in a more enlightening way. It is my hope that we will be balanced in our understanding of "Women in the church: What Does God Want?," and that we will recognize that the only true balance is what God is telling us from His word of truth that has been accurately handled, as Paul says in 2 Timothy 2:15. Amen.
@1 God expects His people to come together as a _______________________. 1 Corinthians 11:18.
@2 God wants all things to be done _________________________ and in an orderly manner in the church. (1 Corinthians 14:40)
@3 All spiritual Christians must recognize that the things which Paul the apostle wrote as Scripture are the _______________ commandment. (1 Corinthians 14:37)
