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“The Full Rights Of Sons” Simply Put / 
K.E.Stegall
 
Chapter XIII
-
Must She Be Silent? I Corinthians 14:26-40
109
 
 
Must She Be Silent?I Corinthians 14:26-40
It is very difficult to make your way in the dark. It is especially difficult if there is no path. if you are unfamiliar with the lay of the land, if there are obstacles in your way.I have tried making my way through Colorado mountain terrain in the dark. Ron and I are not
great at remembering flashlights. It seems like we just don‟t need one very often. There is usually
plenty of light available for what we want to do.Yet, every year when we go to our church conference in Colorado we remember why
flashlights are nice. Flashlights are nice for getting to the campfire. They‟re even nicer for getting
back to your cabin after the campfire. We have found that without a flashlight you may stub your
 
toeon big rocks, maybe even trip and fall down. You may run into barbed wire fences or tree branches.You might lose your way completely, suddenly realizing that you no longer hear another human voice
or see a flicker of light in any direction. Ron and I finally learned that if we didn‟t have a light the
best thing was to go by the road. It was still dark, but at least the way was flat and without obstacles.
The trouble was, the road didn‟t really go to the campfire.
 Well, I guess others had the same problem because the campfire was finally moved to themiddle of the camp near the road. Now the road does go to the campfire. Sometimes the campfire iseven held in the lodge, so we can not only find our way, but be comfy too.But something is missing. Now we have a campfire surrounded by noise, lights, distractions.We no longer have the quiet peace of the deep woods, or the awesome view of the heavensunhindered by artificial lights. We no longer feel the intense fellowship of sitting together around a
fire in a dark wilderness, or the majesty of God‟s creation. So
mething has been lost.If we could all just remember to bring flashlights we could have it all. a clear path and abeautiful campfire.
“Thy Word is a lamp to my feet and a light for my path.” (Psalm 119:105)
 The primary principle for interpreting the Scriptures is that each portion must be interpreted inthe tight of the whole. It is the message of the whole which must light our way. As extensions to thisprinciple we must use the clear passages to discover the meaning of the less clear passages. Scriptureitself teaches us the meaning of Scripture.Following these hermeneutic rules we have first considered some of the clear teachings of Scripture which have a bearing on what the role of women in the church should be. Now we come towhat is not so clear. Now we come to the difficult.Of all the passages in Scripture that various people have considered relative to the role of women in the church there are only two passages, really only four verses, which are difficult as theyhave been traditionally interpret
ed. “...women should remain silent in the churches.” (I Corinthians
14:26-40),
and “I do not permit a woman to teach or to have authority over a man; she must besilent.” (I Timothy 2:1
-15)These verses are foundational to the subordinate position. If women are to be silent, certainlythey cannot be a part of any church governing structures, make judgments about theological issues,participate in decisions of discipline, lead the congregation in worship, or teach the Scriptures. Thosewho hold to the subord
inate position believe these verses are Paul‟s directive to the churchdelineating a woman‟s role within the body of believers.
 Why would anyone think otherwise?These passages are difficult to interpret and to understand because their injunctions thatwomen should be silent in the church are in direct conflict with the clear message of Scripture, that
 
“The Full Rights Of Sons” Simply Put / 
K.E.Stegall
 
Chapter XIII
-
Must She Be Silent? I Corinthians 1 4:26-40
110
 
 
women are created in God‟s image equally with men, the masculine and feminine of man. Women are
equally redeemed, along with all other believers, by the blood of Christ. They equally receive theHoly
Spirit and the new life his presence gives. Women are equally members of God‟s family.
brothers with all believers and with Christ himself, reigning with him through the ministry of reconciliation.Therefore, women are one with Jesus and with all other believers in the church. Women arebound, as are all believers, to servanthood, the self-sacrificing love and submission we must give to
God and to each other, as the primary directive to Christ‟s body for the rea
lization of our oneness.With such clear teaching as this from so many parts of Scripture and so widely agreed upon bythe believers, anything which would change or limit this status for women must be considereddifficult. Any teaching which narrows for some the lofty position granted to all believers by God
through Christ‟s redemption must indeed be very clear, completely authoritative, and without
question.How can women participate as equal members of the church if they must be silent while othermembers of the body need not be silent? Since our speech, our words, express who we are and whatwe think and feel, how can we contribute our unique gift to build up the body, or fully express ourpraise to God, or edify the body in worship equally with others if we are denied this expression?
This obvious conflict between the clear teachings of Scripture about women‟s status inChrist‟s body and these injunctions to silence means that these two passages must be interpreted in
light of the clear teachings. We must shine the light of the clear on the unclear to see it properly.The subordination of women, however, is a doctrine which has been built upon these difficultpassages which have been used as the light in which all other passages which mention womenspecifically must be seen. And it seems that the deeper the discussion goes, the greater the number of passages that need to be seen by that light.The subordination of women has grown up as a parallel doctrine, independent of the clearteachings about the equal status of all believers in Christ and in the church. It is no wonder thatconflicts and discrepancies appear when the mind seeks consistency and unity on these two divergentand opposing doctrines. As a result, those committed to the subordinate position use the difficult tomodify. change, and limit the clear.But since the Scriptures are one whole, unified truth, these difficult passages must instead beinterpreted in light of the clear truths we have already studied.The central text of this passage as
it deals with the role of women in the church is “...women
should remain silent in the churches. They are not allowed to speak. but must be in submission, as theLaw says. If they want to inquire about something, they should ask their own husbands at home; for it
is disgraceful for a woman to speak in the church.” (I Corinthians 14:34
-35)These verses of Scripture are difficult not only because:1)
The injunction that “women should remain silent.” is in direct conflict with what
we have learned from the clear teachings of Scripture.But also because:2) This command to silence is in conflict with the context of the verses of ICorinthians 14:26-40 which surround verses 34 & 35,
 
as well as the context of the whole of the book of I Corinthians.3) Of the controversial significance of the rhetorical questions which immediatelyfollow this injunction to silence in verse 36.One of the things that first strikes me is the all inclusive nature of the entire book of ICorinthians and especially this particular passage of I Corinthians 14:26-40.
The book of I Corinthians is addressed, “To the church of God in Corinth, to those
 
 
“The Full Rights Of Sons” Simply Put / 
K.E.Stegall
 
Chapter XIII
-
Must She Be Silent? I Corinthians 14:26-40
111
 
 sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on thename of our Lord Jesus Christ - their Lo
rd and ours:...” (I Corinthians.l:2). These are the “brothers”which Paul addresses throughout the whole book. Thus defined, women are “brothers.”
 
This particular passage is addressed specifically to these “brothers.” both at the beginning andthe end. “Wh
at then shall we say, brothers? When you come together, everyone has a hymn, or a word
of instruction, a revelation, a tongue, or an interpretation.” (I Corinthians.14:26) “Therefore,
mybrothers, be eager to prophesy, and do not forbid speaking in tongues
.” (I Corinthians 14:39) Paul is
here addressing all the brothers, male and female, of the church in Corinth.With this inclusive language Paul opens his discussion on orderliness in worship by saving
that of the brothers, “everyone” should have “a hymn, o
r a word of instruction, a revelation, a tongue
or an interpretation.”(I Corinthians. 14:26) These things are not a
matter of choice or inclination, but
rather things that “...must be done for the strengthening of the church.” (I Corinthians.l4:26) These
necessary things are not to be done by only a few, not by special class of Christian or appointed
group, but by “everyone.” And Paul makes no distinction about who is to do what. “Everyone” is
eligible to cont
ribute in each area: “...a hymn,
or a word of instruction, a revelation, a tongue or an
interpretation. ...for the strengthening of the whole church.”
 
The word “everyone” is used many times in the New Testament. Of course. It is a common
word. Its meaning is also common. It means every person. That incl
udes men and women. “Repent
and be baptized, every one of you
, in the name of Jesus Christ for the forgiveness of your sins.” (Acts
2:38-39.3:26; Romans 14:12,
15:2)
“Everyone” means all.
 
It is interesting to note that Paul says “everyone” may bring “a word of instruction” and “aninterpretation.” Women are forbidden participation in these two areas in particular according to thesubordinate position. Yet here Paul says that any “brother” is eligible to bring one of these to worship“for the strengthening of the church.”
 After Paul opens the discussion by clearly stating that all should take part in the strengthening
of the church he goes on to give some guidelines so that all may truly participate. In my mind‟s eye I
can see Paul telling the Corinthians the same thing that I might tell a group of children eagerly playinga game.in my imagination all the children are clamoring to be it at the same time. I smile andencourage them to calm down, assuring them that everyone will get a turn. I tell them that everyonecan play, but they must be patient and wait their turn or else the game will be ruined for everyone andno one will have any fun. Paul is saying the same thing: Calm down, everyone may contribute in turn,but we must be polite and kind and listen in turn, or no one will be strengthened or encouraged.
If we missed the inclusive nature of Paul‟s opening statements, he says them again. “For you
can all
 prophesy in turn so that everyone may be instructed and encouraged.” (I Corinthians.14:3l)
The origina
l Greek uses the word “all” three times. “All” can prophesy so that “all” may learn and“all” be encouraged. Certainly no one would want to exclude women from the latter two “all”
s.Women need to learn and be encouraged like everyone else. So we can infer
that the first “all” also
includes women. Women may prophesy along with everyone else, if it is done in an orderly manner,if they take turns, if they listen to others.It is also important to note that Paul here says that prophecy is for the purpose of instruction (ICorinthians 14:31). All are not only to be encouraged by prophesy, but all are also to learn fromprophesy. Prophesy can be a form of teaching.
This echoes Paul‟s previous affirmation that women may prophesy from chapter 11, “And
every woman who prays or prophesies with her head uncovered dishono
rs her head...” (I
Corinthians.11:5).Yet, as everyone participates there must be peace and order because that is a reflection of 
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