THE PLACE OF
WOMEN IN THE CHURCH
T.P. Simmons
Times have changed. Yes.
"One hundred years ago, today,
The man with
powder in his gun,
Went out to hunt the deer.
But now the thing has changed somewhat,
And on another plan,
The dear, with powder on her face,
Goes out to hunt the man"
But for the changing times we
have the changeless word- the word that is eternally fixed in Heaven; that has
withstood both the violent attacks of enemies and the abuse
of friends.
Mere customs may change
without injury or loss. But divinely ordered conduct must be held inviolate by
those whose hearts are ruled by the fear of God.
"The
authority of Scripture means everything to Baptists. It is by this alone that
they justify their tenacity as to the mode of baptism. Give up the doctrine of
the absolute authority and inerrant character of the Scriptures and Baptists
may allow any change in church polity that human wisdom seems to justify"
(A. H. Strong).
"What
is called the 'Woman's Movement' is the most insidious and malicious conspiracy
ever concocted against the inspiration of the Bible" (W. P. Harvey,
Feminism, J. W. Porter, p. 118).
"To say the very least,
it is not Baptistic to distort the Bible into justification of any practice. Our glory has been that we have twisted our behavior, when
it needed it, into conformity with the New Testament. We have always been
willing to meet the Bible with open face and heart ready to obey its clear
teaching. Let us do so here" (A. T. Robertson, Feminism, J. W. Porter, P.
110).
*We retain this quotation even
though we are well aware that the writer later changed his position on
feminism, and struggled to find justification for the popular view. Let our
readers consider Professor Robertson's later position in the light of this quotation.
____________
In speaking of woman's place
in the church, we have reference to her place in the service of God as a church
member. Therefore our discussion will have to do with more
than the conduct of women in the public gatherings of the church. Our subject
implies a truth that needs emphasis. That truth is that there is a place for
women in the church.
Sometimes our opposition to
unscriptural usurpations by women seems to create an impression
that woman has no place in the church. This is far from true. She has a very
important place, and a neglected one- neglected because so often she has been
far more concerned with trying to take man's place than she has with filling
her own God-given sphere. Woman's glory will be found in her own sphere. Her
shame comes when she gets out of that sphere.
Let us note first:
I.
THINGS WOMEN ARE FORBIDDEN TO DO
1.
THEY ARE FORBIDDEN TO TEACH
"I suffer not a woman to
teach" (1 Tim. 2:12). The infinitive "to teach* is without an object and
the passage means simply that women are not to occupy the office of teacher in
the church. They may teach privately and informally, but not publicly and officially.
2.
THEY ARE FORBIDDEN TO OFFER PUBLIC PRAYER
"I desire therefore that
the men pray in every place (R.V. - 1 Tim. 2:8).
The Greek word for
"men" is the word (aner) that distinguishes men from women and
children, and not the generic word (anthropos). The article is also present
before men, and, that of itself, would serve to distinguish men from women.
Hence, although, as Fausset observes, the emphasis is not on "the
men," but is on the matter of praying; yet the fact
remains that the passage distinguishes the men from the women and limits
praying in every place of public worship to the men. For the women the apostle
gave other instructions (v. 9). This is in accord with every commentator or
scholar of note.
3. THEY ARE FORBIDDEN TO ACT IN ANY CAPACITY THAT INVOLVES THE
EXERCISE OF AUTHORITY OVER MEN
Paul, after speaking of
suffering not a woman to teach, adds: "Nor to have dominion over a man (1
Tim. 2:12)." A bossy woman is as much a monstrosity as an effeminate man.
4.
THEY ARE FORBIDDEN EVEN TO SPEAK IN THE CHURCH
"As in all the churches
of the saints, let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection,
as also saith the law. And if they would learn anything, let them ask their own
husbands at home: for it is a shame for a woman to speak in the church" (1
Cor. 14:34, 35). The reference here is to the public assemblies and not to the
church building.
5. THEY ARE NOT TO APPEAR IN THE SERVICES WITH UNCOVERED HEADS
See 1 Cor. 11:3-10. It is
quite evident that tins refers to public worship. It may be said that inasmuch
as women are not allowed to prophesy, that this does not apply when women keep their places. But praying is mentioned also. And,
although women are not to lead in public prayer, yet they should pray silently
and thus participate in the worship. This passage by no means intimates that if
a woman has long hair, this is all the covering she needs. Paul simply states
that the fact that it is natural for women to have long hair is only an
indication of the need of an additional covering. This
covering is to be worn in public worship as a sign of the woman's subjection to
her husband, or to man in general if the woman is unmarried.
__________
*The phrase here quoted
evidently gives the ground of the apostle's prohibition against women teaching
publicly in the church, i. e., such involves them in having dominion over men.
But the word for man here, as in the eighth verse, distinguishes men from women
and children. Hence women are not forbidden to teach children apart from the public assembly and they are commanded to teach
women, as we shall see later.
__________
6. THEY ARE NOT TO APPEAR IN IMMODEST OR SHOWY
APPAREL
See 1 Tim. 2:9, 10.
II. REASONS FOR THESE PROHIBITIONS
Paul gives
two real reasons for these prohibitions:
1.
THE PRIORITY OF ADAM IN CREATION
See 1 Tim. 3:13. The priority
of Adam in creation his headship of the race. Public teaching
on the part or their exercise of any authority over man is with that headship.
2.
THE DECEPTION OF THE WOMAN IN THE FALL
See 1 Tim.
2:14. The woman was beguiled by the serpent into thinking that the eating of
the forbidden fruit would bring instead of banishment. Man partook of the
fruit, but was not deceived. He knew what the consequences would be; and
probably partook of the fruit because he preferred to be cast out with his wife
rather than be separated from her. The deception of the woman in the fall shows
the susceptibility of women to deception. This is not
because of any general inferiority of women to men. It is because of a
difference in temperament and nature. Woman's nature fits her for the home and
for rearing children. To this end she has a very delicate temperament and a
strongly emotional nature. Thus she is characteristically swayed more easily
than a man. Her nature disposes her to come to conclusions by intuition rather than by candid consideration. All of these facts unfit women
for public leadership or teaching. If there ever has been a woman preacher that
has preached the truth, even on other things than the place of women, we have
never known it.
III. ARGUMENTS AGAINST THESE PROHIBITIONS
ANSWERED
Many arguments are brought by
those who would escape and set aside the evident meaning of the passages
already cited. We note the most
prominent of these arguments. It is argued:-
1.
THERE WERE WOMEN IN THE BIBLE THAT DID THE THINGS THAT WE
HAVE SAID THAT WOMEN ARE FORBIDDEN TO DO
The following cases are cited:
See judges 4:5. While Deborah
did her judging in her own home (Judges 4:5), yet it is true that her place of leadership
was inconsistent with New Testament prohibitions. But that by no means sets
aside these prohibitions. We must not assume that all that
was done by even the outstanding characters of the Bible was according to the
will of God. And certainly we must not set aside the plain commands of God
because some acted inconsistently with these commands.
Besides, what God permitted in
the Old Testament dispensation is no standard by which to
determine his will for the New Testament dispensation. He permitted polygamy,
then regulated it by prescribing through Moses the necessity of a written
divorcement; but finally, in the New Testament, there was a return to the
original meaning and spirit of marriage, which permits divorce only for
fornication (Matt. 19:3-9).
So it is with reference to the
place of women. The New Testament reverts to the original order, despite that
which God permitted in the Old Testament dispensation. And the prohibitions
noticed apply to the church. Certainly, then, nothing permitted out of the
church can annul them.
(2) Anna.
See Luke 2:36-38. There is no
proof that Anna made a public address, and hence there is no proof that she
violated 1 Tim. 2:12. She was not in the church, and hence did not violate 1 Cor. 14:34. It is evident that she simply spoke
informally to those she saw around the temple. This is no violation of
Scripture, as we shall see more clearly later. Besides, it is the commands of
God and not conduct of Anna, or that of any other persons, that reveal God's
will. Anna's conduct can no more be taken as a criterion than that of Deborah,
or other erring characters.
(3) The Women that Helped
Jesus and Paul.
See Luke 8:2, 3; Rom. 16:1, 2;
Phil. 4:3. Mrs. M. B. Woodworth- Etter says:
"Paul
worked with the women in the gospel more than any of the apostles; Priscilla
and Phebe traveled with Paul preaching and building up the churches. (Acts
18:2-18, 26; Rom. 16).
"He and Phebe had been
holding revivals together; now she is called to the city of Rome;
Paul cannot go with her, but he is very careful of her reputation, and that she
is treated with respect; he writes a letter of recommendation: 'I commend unto
you Phebe, our sister, which is a servant of the church (which signifies a
minister of the church) at Cenchrea, that ye receive her in the Lord as
becometh saints and that ye assist her in whatsoever business she hath need of
you, for she has been a succourer of many and of myself
also' (Rom. 16:1)." (Signs and Wonders, p.211).
This is a fair sample of the
adding to and glaring misrepresentation of the Scripture by those who plead the
example of the women mentioned above as an argument against the prohibitions
Paul pronounced against women. There is not the slightest hint that
any of these women preached or did anything else inconsistent with Paul's
prohibitions. In the case of the women associated with Christ, it is plainly
stated that they "ministered unto him of their substance." Phebe, and
probably the other women that labored with Paul did the same to Paul. Some of them
may have done personal work also.
(4) The women that were sent
from the tomb of Jesus with a message for the apostles.
Matt. 28:1-10; Mark 16:1-11;
Luke 24:1-9; John 20:1-18. These women were sent on an informal
errand. They were not commissioned to make a public address.
(5) The women of the church at
Jerusalem on Pentecost.
Acts 2. No woman made a public
address on the day of Pentecost so far as the record goes.
Peter was the only one that made a public address that day.
Whatever speaking was done by
the women that were members of the church and filled with the Spirit was done
as they passed around among the people, and was the same informal witnessing
that Anna did. The Spirit has never led women to violate His own
prohibitions spoken through Paul, for He does not contradict Himself.
(6) The Samaritan Woman.
John 4:16. The only thing
Jesus commanded this woman to do was to go call her husband.
Whatever else she did was of her own accord and without necessary divine
authority. However there is no indication that she did more than speak
informally to those she met.
(7) Philip's Daughters.
See Acts 21:9. There is no
record of Philip's daughters ever violating either the letter or the spirit of
the prohibitions we have already noticed. Thus the objector has nothing to base
his argument on. The fact that they were prophetesses by no means proves that
they delivered public addresses or that they ever usurped authority over a man. In fact, while Paul was in the home of Philip, God sent a
prophet all the way from Jerusalem to deliver a message to him.
(8) Prophetess in the last
days.
See Acts
2:18. The fact that Philip's daughters were prophetesses and yet never, so far
as we know, delivered a public address or usurped authority over men shows that
this passage need not be taken as indicating anything in women more than their
private witnessing. The burden of proof is on the objector and he has nothing
to offer as proof.
(9) Priscilla and Aquila
See Acts 18:26. Priscilla did
what is indicated here in the privacy of her own home and in conjunction with
her husband. The Bible says nothing against the private witnessing
of women. They may show the lost the way of salvation, or they may witness to
the truth privately even to men. And certainly when the wife does this in
conjunction with her husband, she is not getting out of her scriptural place.
(10) The Women Prophetesses at
Corinth.
See 1 Cor. 11:5-16. The women
at Corinth were committing two offences. Not only were they speaking in the
church, but they were doing it with uncovered heads. Paul, in the chapter just
referred to, corrected the latter. In the fourteenth chapter he corrects the
former.
For a similar approach to the
partaking of idol feasts see 1 Cor. 8:10 and 10:14-21. In the first passage,
Paul simply says that the Corinthian saints were to be careful lest the
partaking of idol feasts offend those who could not see that an idol was
nothing. But in the latter passage he condemns the eating of idol feasts as a
thing wholly out of place for the Christian.
2.
THAT GAL. 3:28 PROVES THAT THERE IS NO DISTINCTION BETWEEN THE SPHERE OF MEN
AND THAT OF WOMEN
It displays
very poor judgment for the advocates of the public speaking of women before mixed
audiences to plead Paul against himself. If the passage under consideration
teaches full sex equality and identity of sphere, then it also teaches race
equality, and the intermarriage of the white and black races is justified. The
passage teaches nothing more than that all are saved alike and that all have
the same gracious relationship to Christ. "Race and
sex have their respective gifts to be dedicated and used. The work and calling
of the sexes continue different, although in Christ there is neither male nor
female" (Ministry of Women).
3.
THAT PAUL'S PROHIBITION IN 1 COR. 13:34 WAS AGAINST IDLE CHATTER
ONLY
This notion is wholly without
foundation. The Greek word for "speak" is a common one for any kind
of speaking.
4. THAT THIS PROHIBITION FORBADE ONLY THE ASKING OF QUESTIONS IN
PUBLIC THAT WOULD CAUSE DISSENTION
But the prohibition of the
asking of questions by women is only secondary to the prohibition against their
speaking at all in the church.
5. THAT THIS PROHIBITION REFERS TO THE BUSINESS
MEETINGS OF THE CHURCH
It was not a business meeting
that Paul was writing about, but such a meeting as we would
call a "testimony meeting."
6.
THAT, SINCE THE WOMAN IS TOLD TO ASK HER HUSBAND AT HOME ABOUT MATTERS SHE DOES
NOT UNDERSTAND, THIS APPLIES ONLY TO MARRIED WOMEN
It would be queer indeed for
Paul to prohibit the married woman to speak, while allowing the unmarried woman
to do so; since married women are usually older and more judicious than single
women. In this passage Paul gives his instructions to cover normal
circumstances, not feeling it necessary to provide for exceptions. An unmarried woman may easily find some man whom she can ask
concerning the things she does not understand.
7.
THAT PAUL'S INSTRUCTIONS TO THE CORINTHIANS APPLIED ONLY TO THE CHURCH AT
CORINTH
But Paul said (R. V. ):
"As in all the churches of the saints, let the women keep silence in the
churches" (1 Cor. 14:34). It seems that it was only at Corinth that women
were getting out of their place. In the above passage Paul instructed the
church at Corinth to maintain the same order with reference to the women in
public worship that was maintained in all the other
churches.
8.
THAT THE PROHIBITION AGAINST WOMEN IN PUBLIC WORSHIP APPLIED ONLY TO THE
APOSTOLIC AGE
Objectors
say that it was the common conception then that women who appeared in public
unveiled and who performed any public function were of low character; and that
it was for that reason that the apostle commanded women to be quiet and to wear
veils. Thus the prohibitions are taken in the same light as Paul's exhortation
to abstain from the eating of meat offered to idols; viz., in order to avoid
offending others. Or, as A. T. Robertson says: "Many
modern Christians feel that there were special conditions in Ephesus as in
Corinth which called for strict regulations on the women which do not always
apply now."
But such notions are clearly
disproved by the fact that Paul gives his command for the silence
of women as a command of the Lord. He does not say this with reference to
abstinence from meat offered to idols. Then Paul grounds the prohibition
against women's teaching on the priority of man in creation and the deception
of the woman in the fall. Thus he shows that this prohibition is founded on the
very nature of things, and therefore is abiding.
IV. THINGS WOMEN SHOULD DO
Having noticed what women are
forbidden to do, let us now notice what they may and should do.
1.
THEY SHOULD ATTEND PUBLIC WORSHIP
This is the duty of all saved
people. Women should attend public worship to learn and to receive such
spiritual blessings as may come from the worship. The soul of every saved person needs the healing, purifying, elevating
influence of public worship.
2.
THEY SHOULD PARTICIPATE IN THE WORSHIP BY PRAYING SILENTLY AND BY ENGAGING, IF
POSSIBLE, IN CONGREGATIONAL SINGING
These are also general duties,
as well as privileges. Some would say that if a woman is not permitted to speak
in the church, then she can't sing. But we must interpret Paul by the
intentions manifest in the context. He was not discussing singing, but speaking. And while singing involves speaking; yet, technically,
singing is not speaking.
3.
THEY SHOULD GIVE OF THEIR MEANS
This, like
worship, silent prayer, and congregational singing, is a general duty and
privilege, and it belongs to women the same as men.
4.
THEY ARE TO RECOGNIZE THE HOME AS THEIR CHIEF SPHERE OF ACTIVITY
Titus 2:5. It is here that
woman is to find her chief work not only in caring for her own family, but in
entertaining others (1 Tim. 5:9, 10). It is here and here alone that she can
earn a prophet's reward by entertaining prophets (Matt. 10:41).
5. THE OLDER WOMEN ARE COMMANDED TO TEACH THE YOUNGER ONES
Titus 2:3-5. They are
especially charged to teach young women practical home duties, but this
Scripture does not limit their teaching to this. They are to be "teachers of good things" (v. 3), and the reason for their
teaching, "that the Word of God be not blasphemed," open up a
considerable field of instruction. We find nothing in the Scripture against the
teaching of women and children alone by women at any time and at any place. The
Scripture does not say that their teaching is to be done only in the home, nor
does it say that they must teach only one at a time. To
teach privately does not necessarily mean to teach only one at a time. See Luke
10:23.
There is nothing, absolutely
nothing, in the Scripture against women teaching Bible classes composed wholly of
women or children, so long as they do it in subjection to the church
pastor, and their own husbands. Those who would forbid women to teach women and
children are simply adding to the Word of God.