Women at Corinth prayed and prophesied publicly. The issue
at Corinth which Paul raised was not the right of women to pray and prophesy in
public, but only the proper manner in which it should be done (1 Corinthians
11:4, 5, 16-18) in the light of prevailing customs. His counsel, "Judge in
yourselves (v. 13), and his statement that neither he nor the churches of God
had any such custom (v. 16) if any were contentious or disputatious, indicate
he did not look upon the head covering as a binding moral obligation. This is
in harmony with Paul’s motivation to be all things to all men for God’s glory
and the salvation of lost humanity (1 Corinthians 9:19-23; 10-27-33; Romans
14:1-23), and at the same not flaunting his liberty in external matters (1
Corinthians 8:9; 10:23).
Paul’s prohibition of women speaking does not relate to a
ministry. The key to Paul’s meaning in 1 Corinthians 14:34 in enjoining silence
upon women in the churches is found in the immediate context. It refers to
women benefiting or learning from what is taking place in the church and not to
a public ministry for women, which the Scriptures elsewhere affirm. Paul says,
"If they will learn any thing, let them ask their husbands at home."
This is directly related to the statement, "for it is a shame (literally,
indecorous) for women to speak in the church" (1 Corinthians 14:35). This
is in the context of Paul’s correction of disorder and confusion in the church
(v. 33), which undoubtedly resulted from the women being segregated from the
men and their undisciplined manner of speaking out publicly and causing a
disturbance. It is also clear from the text that the subjection of the women is
primarily to their own husbands, since they were to ask their husbands at home
if they wanted to learn anything.
Paul recognized women in ministry roles. In Romans 16:1, 2,
Phoebe, the bearer of the letter Paul wrote to the Roman Christians from
Corinth, is called "a servant (literally, ’minister’ or ’deacon’ from the
Greek, diakonos) of the church which is at Cenchrea." She is also called
"a succorer (Greek, prostates, ’a protectress’) of many, and of myself
also." The meaning is "one who stands before, a front rank person,
chief, leader."
Another one whom Paul greets is Priscilla and her husband
Aquila (Romans 16:3-5). Paul calls them his "helpers (Greek,
sunergos,–"fellow workers’) in Christ Jesus," a term applied to
Timothy (Romans 16:21) and others of Paul’s companions in the ministry
(Philemon 24). Priscilla was probably the most prominent and capable n
ministry, since in four of the six times they are mentioned her name stands
first. They taught Apollos (Acts 18:26) and opened their home as a meeting
place for the church (Romans 16:5; 1 Corinthians 16:19).
Among others to whom Paul sends greetings are Junia and
Andronicus, "who are of note among (the Greek preposition is en, which
denotes ’fixed position’) the apostles" (Romans 16:7). Chrysotom and many
prominent commentators were of the opinion Paul considered Junia as an
apostle.Tryphaena, Tryphosa, and the beloved Persis are commended for their
"labor in the Lord" (Romans 16:12). Paul elsewhere refers to Apphia,
in whose house there was a church (Philemon 2), and to Euodias, Syntyche, and
other women who were fellow-workers with Paul and struggled with him in the
gospel (Philippians 4:2, 3). Lydia was prominent in the church at Philippi
(Acts 16:12-16, 40).
Paul’s instruction to Timothy does not impose absolute
silence on women. The opening expression in 1 Timothy 1:9-15, "in like
manner also," indicates a link with men praying "everywhere" and
emphasizes the proper attire and decorum of women who engage in public prayer.
This is in harmony with what Paul stated about proper decorum for Corinthian
women who prayed and prophesied in public (1 Corinthians 11:2-16).
That the husband-wife relationship is primarily in focus is
evident in the transition in verse 11 from the plural to the singular,
"man" and "woman," which terms can properly be translated
"husband" and "wife." This is further evident in the
reference to Adam and Eve, the first married couple, and also the reference in
verse 15 to childbearing. The woman’s subjection is primarily to her husband,
which corresponds with the parallel passage in 1 Corinthians 14:35, 35.
In both instances the reference does not pertain to women
with a God-given maturity. It refers to bold women who are unqualified and who
wrongfully attempt to teach and domineer over their husbands and others.
Instead they need to submit and learn with respectful and modest decorum. Since
Paul forbids the woman of whom he speaks to"usurp authority over"
(Greek, authenteo, meaning "to act of oneself, to domineer over") the
man, she is arrogating to herself a position in authority to which she is not
entitled and a function in teaching for which she is not qualified or properly
recognized.
The silence enjoined upon the woman cannot mean muteness. It
comes from the Greek word hesuchia, which means "quietness, tranquility,
absence of disturbance." The same word is translated "quiet" in
1 Timothy 2:2 where it refers to the manner or spirit in which prayer is to be
offered. Its occurrence in 2 Thessalonians 3:11, 12 and 1 Peter 3:4 confirms
this meaning.
In Christ there is neither male nor female. Paul indicates
in Galatians 3:28 that in Christ sex discrimination and racial and social
distinctions are abolished. Manifestations of the Spirit and ministry gifts are
bestowed upon all members of Christ’s body (Romans 12:1-8, 1 Corinthians
12:1-31; Ephesians 4:1-16) with no distinction as to sex. Likewise all
believers, both men and women, are made priests unto God (1 peter 2:4-10; Revelation
1:6; 5:10; 20:4, 6) and as such have a ministry in service and the offering up
of spiritual sacrifices to the entire household of faith (1 Peter 2:5; Hebrews
3:6).
From Me2You
Pastor Mario
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