Verses 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 a woman to speak in the church."
"To speak" here is laleo. It has been suggested it means in our text "to chatter," but
that is not possible. For in no other verse in the New Testament can such a meaning be
attached to this verb. Since the same verb form is used in our chapter a total of 18
times, we musti nterpret it as it has been used. It is used of speaking with tongues,
of prophesying (vs 3; 29), of spekaing with the understanding, and thus instructing
others (vs 19) and of the making known of the mind of God through human instruments
(vs 21). It is true, however, that laleo is distinguished from lego with the former
referring to the words conveying a saying and the latter referring to the substance of
the saying.
It has also been argued by exponents of women preachers the expression "keep silence"
in I Corinthians 14:34 differs from that used by Paul in I Timothy 2:11 where the ASV
gives the word "guiteness" instead of "silence." They affirm, the verb sigao means
bringing to silence those who have been vocal (W.E. Vine). It indeed may mean to "hold
peace" and is so used throughout the New Testament. But in each case the idea is for
the individual to hold his own paece, not attempt to do the work of some monitor. It
appears to be the thinking of certain holiness or pentecostal elements this verse is
some sort of disjointed command for the mothers in the church to keep their children
quiet and so maintain slience on part of her own family. However, for anyone with eyes
to see, it is evident from verse 28 where a simliar command was enjoined upon the men,
with reference to speaking with tongues if there is no interpreter present. In such a
case, a man must "keep silence in the church; and let him speak to himself and to
God." Now who would affirm that this means he too is simply to become some glorified
monitor to see that no children play or talk in the assembly?
Paul made crystal clear the position of the Word of Truth on the subject in apparel,
with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or
costly array; But which becometh women professing godliness with good works. Let the
Woman learn in silence, with all subjection. But I suffer not a woman to teach, not to
usurp authority over the man, but to be in silence. For Adam was first formed, then
Eve. And Adam was not deceived, but the woman being deceived was in the transgression.
Notwithstanding she shall be saved in childbearing, if they continue in faith and love
and holiness with sobriety." Thsu it is still strue that "in the churches," "the head
of the woman is the man" (I Cor 11:3). "Woman is the glory of the man" (I Cor 11:5)
and as such can have no position above him as to instructing, admonishing,
encouraging, praying publicly as to the leading of the congregation or prophesying in
the assembly.
Now as we have observed, only a few in the church had the gift of prophecy, tongues
and etc. Not all could have these, only they to whom the Spirit gave them. Yet the
whole church participated in the benefits derived from the proper exercise of the
gifts. While only one individual could lead the congregation in prayer, or in
prophesying, "every man praying or prophesying" in the sense of praying along with the
leader silently in his own heart, or giving all diligence to a strict adherance to the
words of the prophecy, nevertheless had to take care that he did so to the honour of
his head which is Christ (I Cor 11:3-7). Likewise "every woman that prayeth or
prophesieth," not that she led in these in public, for to do so would be to disregard
all of the inspired Apostle Paul's instructions on the subject, must at the same time
maintain her position as "the glory of man" and "in all subjection" (I Tim 2:11).
The principle is the same as that for "children in the assembly." That is, every child
that prays or attends to the teaching and preaching of the Word of God must, at the
same time, "obey his parents in the Lord, for this is right" (Eph 6:1).
The plain teaching of the Word is that women are to refrain from taking an oral part
that places them in a teaching position or in a position of leadership in the
assembly. The reference to "the law" alludes to Genesis 3:6-16, "Unto the woman he
said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt
bring forth children; and thy desire shall be to thy husband, and he shall rule over
thee."
Ephesians 5:22-24, in the New Testament, agrees. "Wives, submit yourselves unto your
own husbands, as unto the Lord. For the husband is the head of the wife, even as
Christ is the head of the church; and he is the Saviour of the body. Therefore as the
church is subject unto Christ, so let the wives be to their own husbands in every
thing."
"A shame for them to speak" employs the word aischros meaning base, shameful, having
to do with that which is opposed to modesty or purity. While he does not say it is
criminal or immoral, it is immodest and impure. The problems of the church at Corinth,
remarks A. T. Robertson, "are the same now."
"Women were creating a disturbance by their dress (I Cor 11:2-16) and also by their
talking out in the public worship." Continuing, he shows that "certain women are still
in subjection to their husbands. Somehow, modern Christians have concluded Paul's
commands on the subject were meant for specific conditions that do not apply now. But
in the churches they were not allowed to speak nor even to ask questions. That was to
be done only at home. The widowed and the unmarried were always regarded as living in
the home of their parents, and their questions were likewise to be asked there."
Verses 36-38, "What? Came the Word of God out from you? Or came it unto you only? If
any man think himself to be a prophet, or spiritual, let him acknowledge that the
things that I write unto you are the commandments of the Lord. But if any man be
ignorant, let him be ignorant."
Paul here raises two rhetorical questions, each of which demand a negative answer. And
this he does in view of his knowledge as to the manifold opposiiton such doctrine will
face in the Corinthian Assembly. Thus he claims verbal inspiration of all he writes
here. He also marks out as espousers of error all who are at variance with this
teaching on women in the churches. In one fell sweep Paul identifies as false all
churches and denominations which permit women to speak, pray or prophesy, not to
mention preach, in the public worship.
The argument this teaching was exclusively for this church at Corinth will not hold
water since in verse 33 he affirmed it was "for all the churches." The other
consideration, "let him be ignornant" means one who pleads "ignorance" by reason of
the fact he had not been informed. It is from agnoeo and means "not to know."
Paul's argument is simply if one is unwilling to be instructed in the truth, then let
him remain in his state of ignorance and he can answer to God for it. In such an
event, the teacher is clear of any responsibility if he made it as clear as possible.
As the old saying goes, "A man convinced against his will is of the same opinion
still."
Verses 39-40, "Wherefore, brethren, covet to prophesy, and forbid not to speak with
tongues. Let all things be done decently and in order."
First, Paul summarizes his teaching as to the relative value and importance of
"tongues nad prophesies." There wree to "be earnestly desirous" of prophesies. Yet
when the interpreter was present, and at the proper time, they were not to "forbid"
those with the gift of tongues from using their gift. However, it was not to be
glorified out of proportion.
By comparing our text with I Thessalonians 5:19-20, where Paul exhorted the
Thessalonians to "quench not the Spirit" and "despise not prophesyings," it appears
the feeling at Thessalonica was to think little of the supernaturally given
manifestations of the Spirit whereas at Corinth these were exalted out of their proper
perspective. Both ideas were to be guarded against.
"Decently and in order." "Decently" is from taxis, an arranging, to draw up in order,
as in Luke 1:8 of the fixed succession of the course of the priests. It is in contrast
to the military term used in I Corinthians 15:23 where tagma, meaning each by
companies, as in an army is used. The requirements for doing things "decently" wer the
prophets maintaining complete control over their own spirits and the elimination of
all confusion (verses 32-33)
The confusion was caused by the women speaking out. Such a state was a reproach on the
name of Christ who commanded them to be in subjection. And the requirements for
"order" involved the exercising of tongues only when an interpreter was present, and
then the speaking by course. Similarly, it was also with the prophets. When these were
done, the church was edified and God was glorified. JM
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 a woman to speak in the church."
"To speak" here is laleo. It has been suggested it means in our text "to chatter," but
that is not possible. For in no other verse in the New Testament can such a meaning be
attached to this verb. Since the same verb form is used in our chapter a total of 18
times, we musti nterpret it as it has been used. It is used of speaking with tongues,
of prophesying (vs 3; 29), of spekaing with the understanding, and thus instructing
others (vs 19) and of the making known of the mind of God through human instruments
(vs 21). It is true, however, that laleo is distinguished from lego with the former
referring to the words conveying a saying and the latter referring to the substance of
the saying.
It has also been argued by exponents of women preachers the expression "keep silence"
in I Corinthians 14:34 differs from that used by Paul in I Timothy 2:11 where the ASV
gives the word "guiteness" instead of "silence." They affirm, the verb sigao means
bringing to silence those who have been vocal (W.E. Vine). It indeed may mean to "hold
peace" and is so used throughout the New Testament. But in each case the idea is for
the individual to hold his own paece, not attempt to do the work of some monitor. It
appears to be the thinking of certain holiness or pentecostal elements this verse is
some sort of disjointed command for the mothers in the church to keep their children
quiet and so maintain slience on part of her own family. However, for anyone with eyes
to see, it is evident from verse 28 where a simliar command was enjoined upon the men,
with reference to speaking with tongues if there is no interpreter present. In such a
case, a man must "keep silence in the church; and let him speak to himself and to
God." Now who would affirm that this means he too is simply to become some glorified
monitor to see that no children play or talk in the assembly?
Paul made crystal clear the position of the Word of Truth on the subject in apparel,
with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or
costly array; But which becometh women professing godliness with good works. Let the
Woman learn in silence, with all subjection. But I suffer not a woman to teach, not to
usurp authority over the man, but to be in silence. For Adam was first formed, then
Eve. And Adam was not deceived, but the woman being deceived was in the transgression.
Notwithstanding she shall be saved in childbearing, if they continue in faith and love
and holiness with sobriety." Thsu it is still strue that "in the churches," "the head
of the woman is the man" (I Cor 11:3). "Woman is the glory of the man" (I Cor 11:5)
and as such can have no position above him as to instructing, admonishing,
encouraging, praying publicly as to the leading of the congregation or prophesying in
the assembly.
Now as we have observed, only a few in the church had the gift of prophecy, tongues
and etc. Not all could have these, only they to whom the Spirit gave them. Yet the
whole church participated in the benefits derived from the proper exercise of the
gifts. While only one individual could lead the congregation in prayer, or in
prophesying, "every man praying or prophesying" in the sense of praying along with the
leader silently in his own heart, or giving all diligence to a strict adherance to the
words of the prophecy, nevertheless had to take care that he did so to the honour of
his head which is Christ (I Cor 11:3-7). Likewise "every woman that prayeth or
prophesieth," not that she led in these in public, for to do so would be to disregard
all of the inspired Apostle Paul's instructions on the subject, must at the same time
maintain her position as "the glory of man" and "in all subjection" (I Tim 2:11).
The principle is the same as that for "children in the assembly." That is, every child
that prays or attends to the teaching and preaching of the Word of God must, at the
same time, "obey his parents in the Lord, for this is right" (Eph 6:1).
The plain teaching of the Word is that women are to refrain from taking an oral part
that places them in a teaching position or in a position of leadership in the
assembly. The reference to "the law" alludes to Genesis 3:6-16, "Unto the woman he
said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt
bring forth children; and thy desire shall be to thy husband, and he shall rule over
thee."
Ephesians 5:22-24, in the New Testament, agrees. "Wives, submit yourselves unto your
own husbands, as unto the Lord. For the husband is the head of the wife, even as
Christ is the head of the church; and he is the Saviour of the body. Therefore as the
church is subject unto Christ, so let the wives be to their own husbands in every
thing."
"A shame for them to speak" employs the word aischros meaning base, shameful, having
to do with that which is opposed to modesty or purity. While he does not say it is
criminal or immoral, it is immodest and impure. The problems of the church at Corinth,
remarks A. T. Robertson, "are the same now."
"Women were creating a disturbance by their dress (I Cor 11:2-16) and also by their
talking out in the public worship." Continuing, he shows that "certain women are still
in subjection to their husbands. Somehow, modern Christians have concluded Paul's
commands on the subject were meant for specific conditions that do not apply now. But
in the churches they were not allowed to speak nor even to ask questions. That was to
be done only at home. The widowed and the unmarried were always regarded as living in
the home of their parents, and their questions were likewise to be asked there."
Verses 36-38, "What? Came the Word of God out from you? Or came it unto you only? If
any man think himself to be a prophet, or spiritual, let him acknowledge that the
things that I write unto you are the commandments of the Lord. But if any man be
ignorant, let him be ignorant."
Paul here raises two rhetorical questions, each of which demand a negative answer. And
this he does in view of his knowledge as to the manifold opposiiton such doctrine will
face in the Corinthian Assembly. Thus he claims verbal inspiration of all he writes
here. He also marks out as espousers of error all who are at variance with this
teaching on women in the churches. In one fell sweep Paul identifies as false all
churches and denominations which permit women to speak, pray or prophesy, not to
mention preach, in the public worship.
The argument this teaching was exclusively for this church at Corinth will not hold
water since in verse 33 he affirmed it was "for all the churches." The other
consideration, "let him be ignornant" means one who pleads "ignorance" by reason of
the fact he had not been informed. It is from agnoeo and means "not to know."
Paul's argument is simply if one is unwilling to be instructed in the truth, then let
him remain in his state of ignorance and he can answer to God for it. In such an
event, the teacher is clear of any responsibility if he made it as clear as possible.
As the old saying goes, "A man convinced against his will is of the same opinion
still."
Verses 39-40, "Wherefore, brethren, covet to prophesy, and forbid not to speak with
tongues. Let all things be done decently and in order."
First, Paul summarizes his teaching as to the relative value and importance of
"tongues nad prophesies." There wree to "be earnestly desirous" of prophesies. Yet
when the interpreter was present, and at the proper time, they were not to "forbid"
those with the gift of tongues from using their gift. However, it was not to be
glorified out of proportion.
By comparing our text with I Thessalonians 5:19-20, where Paul exhorted the
Thessalonians to "quench not the Spirit" and "despise not prophesyings," it appears
the feeling at Thessalonica was to think little of the supernaturally given
manifestations of the Spirit whereas at Corinth these were exalted out of their proper
perspective. Both ideas were to be guarded against.
"Decently and in order." "Decently" is from taxis, an arranging, to draw up in order,
as in Luke 1:8 of the fixed succession of the course of the priests. It is in contrast
to the military term used in I Corinthians 15:23 where tagma, meaning each by
companies, as in an army is used. The requirements for doing things "decently" wer the
prophets maintaining complete control over their own spirits and the elimination of
all confusion (verses 32-33)
The confusion was caused by the women speaking out. Such a state was a reproach on the
name of Christ who commanded them to be in subjection. And the requirements for
"order" involved the exercising of tongues only when an interpreter was present, and
then the speaking by course. Similarly, it was also with the prophets. When these were
done, the church was edified and God was glorified. JM
| Chapter 26 Table of Contents Back to Home Page Send us E-Mail Church Phone - (254) 865-6924 |
Website design by
Laura Slack
Copyright © 2007
Gateway Baptist
Church
All Rights Reserved
Laura Slack
Copyright © 2007
Gateway Baptist
Church
All Rights Reserved
| Gateway Baptist Church Independent Unaffiliated Separated Soul-Winning KJV "It Does Make A Difference What You Believe". |
| "Comparison of the Gifts of Tongues and Prophesy" Part VII I Corinthians 14:34-40 CHAPTER 25 By John C. Morgan |