A Womans Place in the Local Church Gods

A Woman’s Place in the Local Church God’s Plan for the Godly Women - Part One -

The Need for This Study p In many religious denominations, the word of God is ignored with regard to a woman’s role. The same is true among some liberal Churches of Christ. (In 2014, Laura King was made one of the preachers for the Fourth Ave. Church of Christ in Franklin, TN. ) 2

The Need for This Study p The contemporary argument made is that Paul’s instructions concerning women were culturally conditioned and do not apply today in the 21 st century. Also, Galatians 3: 28 is misused to justify an unauthorized role for women. There is societal pressure to conform to a more modern mind set. 3

The Need for This Study p It is just as wrong to bind where God has not bound (restricting a woman to speak in some situations when she has a right to speak), as it is to loose where God has not loosed (allowing a woman to speak when she is not authorized by God to do so). 4

The Need for This Study p The issue is not: May a woman speak? p The issue is: Under what conditions may a woman speak? How and when may a woman speak? 5

The Need for This Study p There are two extremes: Women are not permitted say anything; and, women may say and do anything without restriction. p Our objective is to find the Bible truth between these two extremes. 6

Woman in Subjection from Creation p God’s plan from the beginning is for a woman to be in subjection (Gen. 3: 16; 1 Cor. 11: 3; 14: 3435; Eph. 5: 22 -24; Col. 3: 18; 1 Tim. 2: 11 -12; Tit. 2: 5; 1 Pet. 3: 1, 5). p “Subjection” does not mean inferiority, repression, or subjugation. 7

Woman in Subjection from Creation p “Subjection” means “under authority. ” p Women are equal in value to men, but they possess different roles in the home and in the church. 8

Woman in Subjection from Creation p The Women’s Liberation Movement and Feminist Movement around the world are pushing for “equal rights” for women. They have restructured marriage, the home and the church. 9

Woman in Subjection from Creation p The assumption is that women are not equal, when in fact they are. They say women are “repressed” and “subjugated”! No, women are “equal” in value, but not “equal” in role. 10

Woman in Subjection from Creation p The general rule for women is laid down by Paul in 1 Timothy 2: 11 -12. A specific application of this rule is laid down by Paul in 1 Corinthians 14: 33 -35. 11

A Study of 1 Timothy 2: 1115 p Background: Paul is giving inspired instructions for the general conduct of daily Christian living in and out of the local church assembly (1 Tim. 3: 15). 12

A Study of 1 Timothy 2: 1115 p Specific Instructions (v. 11) n “Let a woman learn in quietness…” n “Quietness” or “silence” (KJV), is from the Greek hesuchia, meaning “quiet; peaceful; not causing disturbance” (Ac. 22: 2; 2 Thess. 3: 12). 13

A Study of 1 Timothy 2: 1115 n “Quietness” is the opposite of loud, boisterous, disturbing and domineering. It is a calm, meek and quiet spirit. This word does not mean “total silence” or “absence of sound. ” 14

A Study of 1 Timothy 2: 1115 n “with all subjection” – n “Subjection” is from the Greek word hupotage, meaning “under authority; subjection” (see 3: 4). Women are not to take the leadership role in a worship assembly where men are present (see v. 8). 15

A Study of 1 Timothy 2: 1115 n “But I permit not a woman to teach, nor have dominion over a man…” – This is not an absolute statement: “women are not to teach, period. ” If it were, then it would contradict other Bible passages which require a woman to speak and teach. 16

A Study of 1 Timothy 2: 1115 n The words “teach” and “dominion” modify “over a man. ” A woman is not to teach “over a man, ” nor is she to have dominion “over a man. ” Note the parallel in Acts 4: 18 (speaking and teaching in the name of Jesus, or by the authority of Jesus). 17

A Study of 1 Timothy 2: 1115 n “Dominion” is from the Greek word authentein, meaning lit. “one who does a thing himself; exercise authority; exercise control. ” 18

A Study of 1 Timothy 2: 1115 n The words “nor have dominion” are explanatory; they explain the word “teach. ” The word “nor, ” from the Greek word oude, explains the specific kind of teaching that is forbidden. 19

A Study of 1 Timothy 2: 1115 n A woman is not to teach in an authoritative way over a man; that is, teaching that dominates over a man. The kind of teaching that is forbidden here, is teaching that violates the principle of subjection. 20

A Study of 1 Timothy 2: 1115 n It is not teaching that is forbidden, but teaching “over a man” that is forbidden. Elsewhere in the New Testament, a woman is commanded to teach, but here, she is forbidden to teach over a man. 21

A Study of 1 Timothy 2: 1115 n Note the use of “usurp authority” in the KJV. Some believe that what is forbidden is the “usurping” of authority. They conclude that if a woman is given authority by man (the man acquiesces to the woman) to preach, be an elder, etc. , that she can do it, so long as she… 22

A Study of 1 Timothy 2: 1115 n …does not “usurp” the authority for herself. No, what is forbidden is to “have authority” over a man (see Marshall Interlinear, NKJV, NIV). Paul does not forbid a woman to “usurp” authority; he forbids her to “have” or “exercise” authority over a man. 23

A Study of 1 Timothy 2: 1115 n “but to be in quietness” – The same as verse 11. 24

A Study of 1 Timothy 2: 1115 n “For Adam was first formed, then Eve” – The word “for” gives the divine reason for God’s arrangement for women. n God’s arrangement goes back to the beginning of time (see also 1 Cor. 11: 3 ff; and 14: 33 -35). 25

A Study of 1 Timothy 2: 1115 n This command is not merely a 1 st century cultural custom, nor is it something derived by Paul himself. This is not the command of a male chauvinist. n Paul’s point here is not one of mere chronology (Adam came first)… 26

A Study of 1 Timothy 2: 1115 n …but one of origin (woman taken from man) and purpose (woman made as a help meet for man) of the woman (see also 1 Cor. 11: 8 -9). 27

A Study of 1 Timothy 2: 1115 n “and Adam was not beguiled, but the woman … fallen” – Unlike Adam, Eve was “thoroughly” beguiled (an intensive form). She took the lead in Genesis 3 when she was not supposed to, and sinned by doing so (Gen. 3: 6, 12, 17). 28

A Study of 1 Timothy 2: 1115 n “but she shall be saved…” – Saved from what? Saved from the sin (“fallen into transgression”) mentioned in the previous verse. The woman will be saved from the sin that comes from violating God’s order. 29

A Study of 1 Timothy 2: 1115 n She will be saved from the error of exercising authority over the man. How will she be saved? By going back to her God-given role of raising a family, and by faithful, loving, holy, and sober character. 30

A Study of 1 Corinthians 14: 33 -35 n Paul is giving inspired instructions for the use of spiritual gifts within the local church assembly (1 Corinthians 11 -14). n Paul’s instructions were meant to promote edification in the assembly (v. 3, 4, 5, 6, 9, 12, 19, 26, 31). 31

A Study of 1 Corinthians 14: 33 -35 n Paul wanted the Corinthians to avoid confusion in the assembly. He did not want the assembly to be disorderly or unruly. He instructed them to be orderly, and thus promote edification (v. 26, 33, 40). Paul addressed edification and order in the assembly going back to 1 Corinthians 11 -13. 32

A Study of 1 Corinthians 14: 33 -35 p Specific Instructions (vv. 33 -34) n “As in all the churches of the saints…” – Paul’s inspired instructions were for all the churches (assemblies), not just Corinth (1 Cor. 4: 17; 7: 17). Paul’s instructions are universal in application. 33

A Study of 1 Corinthians 14: 33 -35 n “let the women…” – “Women” is from the Greek gune, which could be translated “wives. ” This may be a reference to the wives of the prophets, but Paul’s instructions would not have to be limited to them. All women are to follow the instructions because they are based upon God’s order from creation. 34

A Study of 1 Corinthians 14: 33 -35 n “keep silence…” – “Silence” is from the Greek word sigao, meaning “to keep silence; hold one’s peace; say nothing. ” n The “silence” here is not absolute and unconditional. The context determines why and when the woman is to be silent. 35

A Study of 1 Corinthians 14: 33 -35 n There is a connection between “silence” and “subjection. ” The woman’s “silence” shows her “subjection” (vv. 34 -35), just as the prophet’s “silence” shows his spirit is in “subjection” (vv. 2832). 36

A Study of 1 Corinthians 14: 33 -35 n Why is it that many ask about the “silence” of the women, but they do not ask about the “silence” of the men in vv. 2832? 37

A Study of 1 Corinthians 14: 33 -35 n Note that the prophet also had to be “silent” under some circumstances, but later could speak (vv. 30 -31). n We must not force the meaning of the words “let the women keep silence, ” beyond the range of its specific application, in its immediate context. 38

A Study of 1 Corinthians 14: 33 -35 n “in the churches” – The worship assemblies (vv. 23, 26; cf. 11: 18, 20). 39

A Study of 1 Corinthians 14: 33 -35 n “for it is not permitted unto them to speak” – “Speak” is from the Greek word laleo, meaning “to talk. ” n Consider the use of the Greek laleo throughout the context of 1 Cor. 14: 2, 3, 4, 5, 6, 9, 11, 13, 18, 19, 21, 23, 27, 28, 29, 34, 35, 39. 40

A Study of 1 Corinthians 14: 33 -35 n Two things are obvious: first, it is spiritual-gift speaking that is occurring; and, second, it is speaking that leads the assembly; that is, formal speaking in the assembly; publicly addressing the assembly with a public discourse. 41

A Study of 1 Corinthians 14: 33 -35 n The speaking in 1 Cor. 14 came from a church member in the role or position of a public speaker or public teacher (tongue speaker, prophet). A woman is not to have this role or position in the assembly. She is not to speak in the same manner as the tongue speakers and prophets. 42

A Study of 1 Corinthians 14: 33 -35 n Paul forbids the women to do a specific kind of speaking: addressing the assembly. Paul is not addressing informal teaching arrangements in which Bible classes are conducted. He is forbidding activity that leads the formal assembly, or that disrupts the formal assembly. 43

A Study of 1 Corinthians 14: 33 -35 n Not all speaking is forbidden here, otherwise a woman would be forbidden to sing. Can a mother speak to her child in the assembly to ask the child something, or to correct the child? Of course she can. 44

A Study of 1 Corinthians 14: 33 -35 n To say that this passage forbids any and all speaking by women is to go against the immediate context and plain New Testament scriptures elsewhere. 45

A Study of 1 Corinthians 14: 33 -35 n “but let them be in subjection” – “Subjection” is from the Greek word hupotasso, a verb, means lit. “to arrange under; submit; subject. ” Note the word “but. ” The word “but” presents a contrast. 46

A Study of 1 Corinthians 14: 33 -35 n The kind of speaking that was being done by these women was speaking that would not allow a woman to place herself in subjection (the verb is in the middle voice, “subject themselves”). It was speaking that was not in subjection. Paul forbids the kind of speaking that is not in subjection. 47

A Study of 1 Corinthians 14: 33 -35 n as also saith the law – This is a reference to creation account in Genesis 2 -3 where the woman is given her role in subjection to the man. Genesis 3: 16 is the best reference because it parallels what Paul said in 1 Corinthians 11: 7 -9 and 1 Timothy 2: 13 -14. 48

A Study of 1 Corinthians 14: 33 -35 n “And if they would learn anything…” – The women at Corinth were asking questions in such a way as to disrupt the service and cause confusion. This went against the command to “be in subjection” (v. 34) and to do all things “decently and in order” (v. 40). 49

A Study of 1 Corinthians 14: 33 -35 n This is not an absolute statement, just like the previous statement about “silence” is not absolute. Paul is not saying that women cannot learn anything in the assembly; they have to learn at home only. Consider verse 31. 50

A Study of 1 Corinthians 14: 33 -35 n “let them ask their own husbands at home…” – Paul directed the women to take their questions outside the assembly because they were disrupting the assembly and speaking in such a way as not to be in subjection. 51

A Study of 1 Corinthians 14: 33 -35 n Note that these instructions follow verse 33 which speaks of order, and they come before verse 40 which speaks of order. n “Their own husbands” is the phrase which seems to indicate that the women spoken of here are the wives of the prophets. 52

A Study of 1 Corinthians 14: 33 -35 n The wives of the prophets have husbands who could provide truth for them at home. However, the principle of women being in subjection is applicable to all women for all time. 53

A Study of 1 Corinthians 14: 33 -35 n Paul is not forbidding asking questions in an informal teaching arrangement such as that in which Bible classes are conducted. He is forbidding asking questions that cause a woman not to be in subjection and cause her to disrupt the formal assembly. 54

A Study of 1 Corinthians 14: 33 -35 n “for it is shameful for a woman to speak in the church” – Like the previous statements, this statement is not absolute. The speaking that is “shameful” is the kind of speaking specifically forbidden in this context. It is speaking that is not in subjection. 55

A Study of 1 Corinthians 14: 33 -35 n Not all speaking is shameful; otherwise, it would be shameful for a woman to speak while singing (Eph. 5: 19). 56

What A Woman May Not Do… p Preach with men present (Tit. 2: 15; Gr. epitage) p Teach a class with men present (1 Tim. 2: 8, 11 -12) p Be an elder (1 Pet. 5: 2; Heb. 13: 17; 1 Tim. 3: 2) p Be a deacon (1 Tim. 3: 12) 57

A Woman’s Place… p The conditions under which women may speak are restricted by God’s word. Godly women will never have a problem with God’s restrictions. 58

A Woman’s Place… p What Christian women are authorized by God to do in the local church is important. There are many good works Christian women may do to promote the cause of Christ. 59

A Woman’s Place… p Christian women need to learn God’s word and teach it to others while remaining in subjection. The Lord’s church today needs godly Christian women who will speak with subjection and help others go to heaven. 60