Another area where the so-called churches in Christendom have departed from God’s order is in the place and ministry of sisters. The question could be asked, “Do you believe that a sister can be a minister?” We answer, “Yes, because Scripture says so.” Romans 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1) says: “I commend unto you Phoebe, our sister, who is minister of the assembly which is in Cenchrea.” In fact, we believe that God would have all the sisters in the church to be ministers—that is, in the Biblical sense of the word. However, if the question is using the word “minister,” according to conventional terminology, which assumes the false position of the clergy; we do not for a moment, believe that a sister—or a brother for that matter—should be in such a place. It is quite clear from Scripture that the role of women in the church is not a public thing.
As to public prayer, the Bible says, “I will therefore that men pray everywhere” (1 Tim. 2:88I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. (1 Timothy 2:8)). God gives no such word to the women. They are to pray, of course, but not everywhere—i.e. in a public forum.
As to teaching or preaching, the Word of God says, “Let your women keep silent in the assemblies: for it is not permitted to them to speak: but to be in subjection, as the law also says” (1 Cor. 14:34-3834Let 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. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. 36What? came the word of God out from you? or came it unto you only? 37If 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. 38But if any man be ignorant, let him be ignorant. (1 Corinthians 14:34‑38)). And, “Let the women learn in quietness in all subjection; but I do not suffer a woman to teach nor exercise authority over man, but to be in quietness; for Adam was formed first, then Eve: and Adam was not deceived; but the woman, having been deceived, was in the transgression” (1 Tim. 2:11-1211Let the woman learn in silence with all subjection. 12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:11‑12)). If women were to minister the Word publicly in the assembly, Paul would have included them in his directions for public ministry. But in 1 Corinthians 14:2929Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29), where he gives those directions he says, “Let the prophets speak...” He does not say, “Let the prophetesses speak.” In fact, in the church at Thyatira there was a woman who had assumed the role of teaching, but the Lord gave His disapproval of it, saying, “I have a few things against thee, because thou sufferest [permittest] that woman Jezebel, which calleth herself a prophetess, to teach” (Rev. 2:2020Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20)).
Likewise, when it comes to exercising authority in the administrative affairs of a local assembly, the Word of God says that those in that place were to be “husbands of one wife” (1 Tim. 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2)). In this connection, the Word of God says, “The apostles and elders came together for to consider this matter” (Acts 15:6, 76And the apostles and elders came together for to consider of this matter. 7And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. (Acts 15:6‑7)). There is no mention of women (or young people) being involved in this administrative work. Moreover, when those men came together to consider those administrative things, Peter spoke to them, saying, “Brethren, ye know ... ” The word “brethren” here is literally, “Men brethren” or “brothers”). He did not address the women because they were not there. This shows that the women, though they are an important part of the assembly, were not part of the administrative leadership in the church. Scripture speaks of “leading men among brethren,” but it never speaks favorably of women leading among brethren (Acts 15:2222Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: (Acts 15:22)). They are not to “exercise authority” over men (1 Tim. 2:1212But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:12)).
The Sister’s Ministry
It is clear then that Scripture affirms that sisters are not to have the role of public ministry, but they do, however, have a tremendous ministry to perform for the Lord—which the men often cannot do. Their ministry is in a private or domestic sphere; they have no need to rival the brothers in their sphere of public ministry and administration. Scripture says, “The aged women....that they might admonish the young women to be attached to their husbands, to be attached to their children, discreet chaste, diligent in home work, good, subject to their own husbands, that the Word of God be not evil spoken of” (Titus 2:4-54That they may teach the young women to be sober, to love their husbands, to love their children, 5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. (Titus 2:4‑5)). And, “I will therefore that the younger women marry, bear children, guide the house...” (1 Tim. 5:1414I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. (1 Timothy 5:14)). “Thy wife shall be as a fruitful vine in the inner part of thy house” (Psa. 128:33Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. (Psalm 128:3)). Many other Scriptures could be quoted here to show the sphere wherein the sisters are to minister.
How sad it is to see in almost every Christian assembly today, that this order is not observed. Women are preaching and teaching from the pulpits and are in leadership roles in the various so-called churches. The Scriptures we have quoted are either explained away or regarded as antiquated and prejudiced. Far too often we see the order of the roles of ministry for brothers and sisters reversed. For instance, we hear of brothers (in the role of a Pastor) taking aside women—often young women—for the purpose of counseling them in regard to their personal lives. And then, all too often, they fall into some immorality to the dishonour of the Lord. One report we have tells us that over 80% of men in “the ministry” who have fallen morally, had their fall come as a result of these counseling sessions! Much of this wouldn’t have happened if the women in the church did that ministry.
Scripture indicates that this kind of personal counseling is not a ministry for brothers; it belongs to sisters, preferably older sisters. This is taught in Paul’s epistle to Titus. Among other things (choosing overseers, etc.), Titus was to convey a word of exhortation to the Cretian believers of every class. There was something he was to deliver to “the aged men,” to “the aged women,” to “the young women,” to “the young men,” and the “servants” (Titus 2:1-101But speak thou the things which become sound doctrine: 2That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. 3The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things; 4That they may teach the young women to be sober, to love their husbands, to love their children, 5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. 6Young men likewise exhort to be sober minded. 7In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, 8Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. 9Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; 10Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. (Titus 2:1‑10)). Titus was to deliver these messages personally to each—except to the young women. Paul specifically indicated that he should tell the older sisters to convey that message to them. That pastoral work was not a sphere of ministry for Titus. W. Kelly said, “We may observe the wise and holy way in which the latter [Titus] is told to admonish the young women, not directly, but through the elders of their own sex.” If a brother is to be involved at all in such counseling, it would be with his wife. This is just one example of a ministry that God has given to sisters that is not given to brothers.
Yet sisters who have accepted God’s order, as far as their sphere of ministry is concerned, have found a peace and a contentment in doing God's will that is beyond explanation.
Three Reasons Why Sisters Have A Subordinate Place in Christianity
We realize that this is not popular today, and will be particularly hard to accept for some who lean toward the philosophy of the “Women’s Liberation Movement.” Regardless of today’s popular philosophy, the Bible gives at least three reasons why sisters are to have a place of submission in Christianity. After the Apostle Paul spoke of the sister’s place in the house of God, in 1 Timothy 2:9-129In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 10But (which becometh women professing godliness) with good works. 11Let the woman learn in silence with all subjection. 12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:9‑12), he went on to tell us why, using the word, “For,” in the following verse (13).
1) Creatorial
“For Adam was first formed then Eve” (1 Tim. 2:1313For Adam was first formed, then Eve. (1 Timothy 2:13)). God could have made the man and the woman at the same time, but He chose to make Adam first. He did this to indicate that it was His intention from the beginning that the man should have the place of leading in the creation. Men have not taken or seized that place—as some think—it was given to them by God. Furthermore, the fact that God made man the stronger gender of the two also indicates that it was His mind that the man should be in the place of leader (1 Peter 3:77Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. (1 Peter 3:7)). Also, the very make-up of women is largely emotional. This is much needed for their God-given sphere of service, but can be disastrous in administration and other leadership responsibilities where emotions must be kept under control. He gave the woman to the man to be his helpmeet and complement, not his rival (Gen. 2:1818And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. (Genesis 2:18), 1 Cor. 11:99Neither was the man created for the woman; but the woman for the man. (1 Corinthians 11:9)). The two complement each other wonderfully, when they function in their God-given places.
2) Governmental
“And Adam was not deceived, but the woman being deceived was in the transgression” (1 Tim. 2:1414And Adam was not deceived, but the woman being deceived was in the transgression. (1 Timothy 2:14)). Paul goes on to gives a second reason. When Eve acted independently, and took the lead in Adam’s house, failure came in. Her place from that time on would be that of subjection to her husband. It was God’s governmental judgment upon her. This may seem a little severe, nevertheless, the Lord said to the woman, “Thy desire shall be to thy husband, and he shall rule over thee” (Gen. 3:1616Unto 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. (Genesis 3:16)). The sister that acknowledges this place that God has given to her, and submits to His will for her in it, can be a real blessing (Psa. 128:33Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. (Psalm 128:3) – “fruitful”). In Scripture, the women who refused to accept their God-given place, who took the lead in things, usually brought in confusion and ruin (Gen. 3:66And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. (Genesis 3:6); 1 Kings 21:2525But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up. (1 Kings 21:25); 2 Kings 11:33And he was with her hid in the house of the Lord six years. And Athaliah did reign over the land. (2 Kings 11:3); Matt. 13:3333Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33); Rev. 2:2020Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20); 1 Cor. 14:33-3433For God is not the author of confusion, but of peace, as in all churches of the saints. 34Let 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. (1 Corinthians 14:33‑34)). We must not think that God’s governmental dealings have only been on the woman. The man is under God's governmental judgment too. He must submit to God’s governmental judgment in the place that he has been put. Since the fall of Adam, the man has been responsible to work laboriously to provide food and shelter for the woman whom he marries, and his household (Gen. 3:17-1917And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3:17‑19)). A man who will not, is worse than an infidel (1 Tim. 5:88But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Timothy 5:8)).
3) Testimonial
Elsewhere, the Apostle Paul says, “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 to Christ, so let the wives be subject to their own husbands in everything... This is a great mystery: but I speak concerning Christ and the church” (Eph. 5:22-24, 3222Wives, submit yourselves unto your own husbands, as unto the Lord. 23For 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. 24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. (Ephesians 5:22‑24)
32This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32)). This is a third reason why Christian women are to take a place of submission. The sisters who are in a marriage relationship can by their subjection to their husbands, exhibit to the world a little picture of the church's submission to Christ.
"But the Bible Says That Women Are To Pray and Prophesy!"
Some do not believe that the passages quoted in 1 Corinthians 14:33-38 and 1 Timothy 2:11-1411Let the woman learn in silence with all subjection. 12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13For Adam was first formed, then Eve. 14And Adam was not deceived, but the woman being deceived was in the transgression. (1 Timothy 2:11‑14), concerning the women’s place, could be referring to preaching and teaching, because it would contradict 1 Corinthians 11:55But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. (1 Corinthians 11:5), which says, “Every woman that prayeth or prophesieth...” It is argued that God would not tell women to pray and prophesy in one place, and then turn around and tell them not to do it in another. They conclude that the “speaking” in 1 Corinthians 14 must be referring to some local problem in Corinth where the women were interrupting the congregational worship by asking unrelated questions that could be asked at home.
Firstly, if we believe that the Bible is inspired by the infallible God, then certainly we must accept that there could be there are no contradictions or mistakes in His holy Word. The “workman” needs to rightly divide the Word of truth to get the meaning of a particular passage (2 Tim. 2:1515Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2 Timothy 2:15)). If we look more carefully at 1 Corinthians 11, we will see that the verse that speaks of women praying and prophesying (vs. 5) comes before the directions for the saints when they are assembled together (verse 17). Verse 17 of that chapter marks a new paragraph and goes into the order of things when the saints are assembled for worship and ministry. It says, “But in prescribing to you on this which I now enter on, I do not praise, namely that ye come together, not for the better, but for the worse. For first, when ye come together in assembly...” From this verse on through the 14th chapter, the Apostle addresses issues directly related to when the saints are together in an assembly. This is indicated by Paul repeatedly saying, “When ye come together” (1 Cor. 11:17, 18, 20, 33, 34; 14:23, 2617Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. (1 Corinthians 11:17‑18)
20When ye come together therefore into one place, this is not to eat the Lord's supper. (1 Corinthians 11:20)
33Wherefore, my brethren, when ye come together to eat, tarry one for another. 34And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. (1 Corinthians 11:33‑34)
23If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? (1 Corinthians 14:23)
26How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. (1 Corinthians 14:26)). As we have said, the verses that refer to women praying and prophesying are found in the section preceding his directions for the saints when assembled. This shows that in that passage (vss. 2-16), he is not referring to activities exclusively when the saints are assembled for ministry. It is broader than that; and therefore, would include the domestic sphere, etc. R.K. Campbell said, “This passage (vs. 2-16) permits such activity by a woman, but does not indicate where it was to be exercised. But the 14th chapter distinctly says that such ministry of women is not permitted in the assembly.” This shows that God did not restrict sisters from praying and prophesying. They had plenty of opportunity to do so, in their domestic sphere outside the public meetings of the assembly. There is then, no contradiction in these two passages. One is referring to when the saints are “in the assembly,” as the verse duly specifies (1 Cor. 14:3434Let 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. (1 Corinthians 14:34)); and the other refers to a more general thing, not being specific to the assembly (1 Cor. 11:55But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. (1 Corinthians 11:5)).
In answering the objections people have to the plain statements of Scripture, we are constantly faced with ideas that people have reasoned into the Scriptures. The assumption that the Corinthian women were disturbing the meetings with unrelated questions and gossip is a classic example of this very thing. Scripture says nothing about it. The habit of the Apostle Paul in how he handled the Scriptures was quite the opposite to Christians today. He did not reason into the Scriptures, he reasoned from what he got out of the Scriptures (Acts 17:22And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, (Acts 17:2)). This should be a guideline for us.
The context of the chapter is the exercising of one’s gift in prophesying (ministering) in the assembly, not gossip. The word in the original language translated “speak” in 1 Corinthians 14:3434Let 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. (1 Corinthians 14:34), applied to women, is the same word used elsewhere in the chapter when it says, “Let the prophets speak...” and “if any man speak...” etc. All without argument would take these references to speaking to mean the ministering of the Word. Yet many, when they come to the verse in the same chapter that prohibits sisters from speaking, want to change the meaning of it to gossiping. It seems that they will accept almost any explanation of meaning—even if it is irrational, as long as it is not prophesying or ministering the Word. This wresting of the Word of God is only done because there is an agenda—they want the women preaching, and are looking for some excuse to explain away the plain words of Scripture.
"But We Are Not to Regard Distinctions of Male And Female in the Church!"
Others will agree that God has distinctive roles for the man and the woman, and believe that they should be observed, but only in our natural relationships at home. When it comes to the assembly, they think that such distinctions of male and female are not to be regarded, because the Word of God says, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:2828There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28)). It is believed by many theologians that this universal statement supersedes the narrower dictates of Paul’s other statements in 1 Corinthians 14, and 1 Timothy 2.
This misunderstanding comes from failing to distinguish between position and practice. The key that unravels the confusion that exists in the minds of some lies in understanding what the term “in Christ Jesus” means. It describes our place of individual acceptance before God, in the very position that Christ now occupies as Man in the glory. It denotes the full Christian position before God in new creation, and is inseparably bound up with the Holy Spirit's indwelling. Paul uses it many times in his epistles (Rom. 8:11There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Romans 8:1); Eph. 1:66To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6); 2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17); Gal. 6:1515For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. (Galatians 6:15); Eph. 2:1313But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. (Ephesians 2:13), etc.). The point in Galatians 3:2828There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28) is that all believers, regardless of their nationality, social background, or sex, are all equally blessed in that place of acceptance before God in heaven. It is a positional term. However, 1 Corinthians 14, and 1 Timothy 2, refer to a practical order of things among Christians on earth. There are two terms that distinguish these two things; “in Christ Jesus” (Gal. 3:2828There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28)), and “in the assemblies” (1 Cor. 14:3434Let 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. (1 Corinthians 14:34)). One speaks of what the saints are in Christ's place before God in heaven, the other speaks of what they are when gathered together for worship and ministry on earth. There is then no difference among believers when it comes to their place of acceptance in Christ; and a very great difference in their practical functioning in the assembly. When we understand the difference between the two things, we will see that the place and service of brothers and sisters in the assembly are quite distinct.
"But Those Things Only Apply To Corinth!"
Others say that this prohibition of women speaking in the assembly applied to the Corinthian assembly only, where the city was particularly noted for having loud and brazen women. It is supposed that these Corinthian women, after they were saved, would carry on in their old habits, and thus, it led to disturbances in the meetings. Paul’s answer to this local problem was to have them be silent until they knew how to behave better. It is therefore concluded that this injunction has no application to women in the church today.
Again, it is pure assumption to say that the women were acting in this way. Scripture does not say this was the problem. Furthermore, there is simply no truth to the idea that these instructions were only for Corinth. The beginning of this epistle shows that the principles given in the epistle are for more than just those in that assembly, but for “all in every place who call on the Name of Jesus Christ our Lord” (1 Cor. 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2)). Also, the very passage in question in 1 Corinthians 14 clearly tells us that this injunction was for “all the assemblies of the saints” (1 Cor. 14:33-3433For God is not the author of confusion, but of peace, as in all churches of the saints. 34Let 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. (1 Corinthians 14:33‑34)).
"But We Don't Want to Turn People Away From Christianity!"
Some believe that we should not practice these things because it might offend unsaved people (especially women) who are onlookers of Christianity. They believe that it may turn people away from God altogether, because they will think that Christianity makes women second rate.
This argument suggests that how the world perceives Christianity is more important than obeying Scripture. It implies that it is acceptable to disobey the Word of God if, in the end, we can win someone through it. But Scripture says that obedience to God is greater than any service we can do for Him. “Behold, to obey is better than sacrifice, and to hearken than the fat of rams”(1 Sam. 15:2222And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. (1 Samuel 15:22)). We must obey God first and leave the results in testimony to Him. As we have said earlier, our responsibility is to take care of principles and God will take care of the persons. Let us remember that it is His work. Ultimately He is the One Who produces spiritual exercise in people by His quickening power. The Lord commended the assembly at Philadelphia, saying, “Thou hast a little strength, and hast kept My Word, and hast not denied My Name” (Rev. 3:88I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (Revelation 3:8)). Surely we cannot expect to have His commendation and blessing if we disobey the plain teaching of His Word. Let us do what we know we should do, and leave the rest to Him.
"That's Just Old Paul!"
Others look at the things written by the Apostle Paul on the woman’s place as being ignorant, insensitive to women. They view his teachings on this subject as being just some of his own personal ideas resulting from being a bachelor.
For people to reason this way leaves us to wonder whether they believe in the inspiration of Scripture. Let us remember that these things are divinely inspired Scripture. They are not just the far out opinions of a bachelor: they are the commandments of the Lord! In the same chapter that Paul spoke of those things concerning the woman's place, he also said, “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. If any man be ignorant, let him be ignorant” (1 Cor. 14:3737If 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. (1 Corinthians 14:37)).
Head Coverings
Another thing that has been disregarded among Christians today is the use of head coverings. First Corinthians 11 gives very clear and explicit instructions for sisters to have their heads covered when divine subjects are in discussion. Since this passage of Scripture does not specify where head coverings are to be worn, we have no authority to say that it only applies to assembly meetings. It is broader than that. Its application extends to whenever the Word of God is studied, whether it is in public meetings or in private study.
A question is sometimes asked, “Why would God have the sisters to cover their heads? What point is there in it anyway?” God not only tells us to do something, but He also tells us why. This is the beauty of Christianity. We have an “intelligent [reasonable] service” (Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1)). When we understand why God would have us practice something, we should be even more interested in obeying His Word, for we are able to do it intelligently and with purpose. This is in contrast to the service rendered under the legal system; much of what they did in their service of God they did not understand.
The acts of uncovering the heads of brothers and covering the heads of sisters are a demonstration of the principles involved in the confession of Christianity. The Apostle shows in the beginning of the chapter, that in Christianity, the man’s head represents Christ. He says, “I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” (1 Cor. 11:33But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. (1 Corinthians 11:3)). Then he shows that since this is so, the brothers are to uncover their heads when divine subjects are in discussion. In doing this, they are acknowledging that all glory belongs to Christ. It is a deliberate act in testimony on the part of the brethren, and reflects our desire to bring all glory to Christ, our living Head in heaven. He said, “A man indeed ought not to cover his head, forasmuch as he is the image and glory of God” (1 Cor. 11:77For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. (1 Corinthians 11:7)). This act glorifies Christ and should be undertaken with this in view.
On the other hand, the woman in Christianity represents the glory of man. It says, “Woman is man's glory. For man is not of woman, but woman of man. For also man was not created for the sake of the woman, but woman for the sake of the man. Therefore ought the woman to have authority [a token of authority] on her head on account of the angels” (1 Cor. 11:7-107For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8For the man is not of the woman; but the woman of the man. 9Neither was the man created for the woman; but the woman for the man. 10For this cause ought the woman to have power on her head because of the angels. (1 Corinthians 11:7‑10)). The woman’s hair is a sign of the natural glory of the first man. It is her permanent veil of beauty and glory (1 Cor. 11:1515But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. (1 Corinthians 11:15)). The Apostle taught that the woman’s hair should be covered when divine things are in discussion because of what it represents. When sisters wear a head covering they are telling out the fact that we do not recognize the first man as having any place in Christianity. It is a confession that man and his glory has no place in divine things.
"Head Coverings Are an Ancient Cultural Custom That Are Not to be Regarded Today!"
It is argued that these instructions from the Apostle Paul were only for the Corinthians of that day. Hence, the wearing of head coverings is explained away as being an ancient cultural custom that doesn’t have any application to women today.
Again, this is pure assumption. Paul never said that it would be for that day only. If these things were only for that day, why is it that the church has observed these instructions regarding head coverings from its inception until about 50 years ago? That is over 1900 years! Has the church been wrong in doing it all these years? The Spirit of God appears to have anticipated this time in which we live, when there would be those who would argue about these things. So the Paul was led to write, “If any man seem to be contentious, we have no such custom, neither the churches of God” (1 Cor. 11:1616But if any man seem to be contentious, we have no such custom, neither the churches of God. (1 Corinthians 11:16)). The “we” in this verse refers to the apostles who were given to the church to lay the foundation of Christianity through their ministry. He is saying in this verse, that if there are those who want to argue about these things, let them know that the apostles have “no such custom,” that women should appear with their heads uncovered when the Scriptures are read. They did not at any time deliver any such custom to the church.
"But the Woman's Hair is Her Covering!"
Another common argument used to explain away the use of head coverings is verse 15. It says, “If a woman have long hair, it is a glory to her: for her hair is given to her for a covering.” They take from this that if a woman has long hair (and some not so long), then she is fulfilling this Scripture, for her hair acts as a covering. Therefore, women do not need to wear an artificial head covering because they have a head covering on their heads already.
However, if we looked at this passage more carefully, we would see that there are two coverings mentioned in these verses. Paul purposely used two different words to distinguish the two things. Unfortunately in most English Bibles, the translators have not indicated it; and therefore, a reader might honestly conclude that the woman's hair is a sufficient covering. However, the word in the original language for “covering” in verses 4-6, is a different word than the one used in verse 15. The word in verse 15 [peribolaiou] indicates the hair flung around the head. Modern language might call it a hairdo or something equal to that. Hence, the woman's hair is a veil (or covering) of glory and beauty that nature has given to her. But the word in verses 4-6 [katakalupo] indicates an artificial covering for the hair, such as a hat, or a scarf, etc. From this, it is quite clear that there is no basis for the idea that women do not need to wear head coverings.
Some of the arguments people come up with so that they can do their own will, are usually quite ridiculous when you think them through to their logical conclusion. This particular idea that a woman’s covering could be deduced to mean her hair is an example. If hair is the covering referred to in this passage, then the men have a covering on their heads too, for they have hair just as much as women do! And if their hair is a covering, how would they ever be able to pray and prophesy in obedience to God’s Word, for the brothers are not to minister with their heads covered? (1 Cor. 11:44Every man praying or prophesying, having his head covered, dishonoreth his head. (1 Corinthians 11:4)) Did Paul mean that all the brothers in the meeting who minister the Word are to have shaved heads? Surely those who have these objections don’t believe this. And if they do believe that, why don’t they practice it? We do not know of one Christian group that has such a practice. It, of course, is not the meaning of the passage.
"Bearing His Reproach"
When we look at this subject of the sister’s place and ministry in the church in view of the decline of the Christian testimony in the last days, it is quite obvious that the refusal of women to accept their God-given place is just another evidence of the great departure.
The problem with this—and many other subjects we have touched on in this book—is that Christians do not want to bear the reproach connected with practicing Biblical Christianity. Consequently, they come up with all sorts of excuses why they should not go by the plain statements of the Word of God. Those who heed the exhortation to “go forth unto Him without the camp” are going to bear “His reproach” (Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)). There is no getting away from it; it is normal Christianity. We, therefore, must be prepared to accept it. While we may bear reproach for His name’s sake, we will also have a sense of His approval in our souls. This is because there is joy in the path of doing God's will that is known only by those who walk in it. “I delight to do Thy will, O my God” (Psa. 40:88I delight to do thy will, O my God: yea, thy law is within my heart. (Psalm 40:8); Jer. 15:1616Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. (Jeremiah 15:16)).