To review a bit, we see that the Holy Spirit is the one giving the gifts, and dividing them among the people. Two of the gifts, “faith” and “unacquired languages”, are gifts that are in operation all the time. We do not have to wait for a prayer meeting for those to be divided, we already have our portion. The other seven gifts are operational when needed. Jesus is the one who gives us our office. Our office is the function that we serve in. One office is not better than another, but we admire some offices over others. Offices are up to Jesus, not Paul, not the board of directors, not the pastor/priest/minister. The Elohim provides the operation.The Father, Son, or Holy Spirit lead us in the way we serve in the gifts and offices. Someone may be a prophetic Jeremiah while someone else might be a prophetic Elijah. One musician may be a worship leader, one musician may be a worship performer. Paul wants us to utilize genos glōssa, but in the church he would rather we prophesy unless we interpret or someone else interprets so that the young believers can understand what is being said.
Paul did not appoint a monitor, a pastor, a preacher, a minister, a deacon, or an elder, to lead the congregation. Deacons/deaconesses were servants to the church, especially to widows. Elders were alderman, or older men and older women. Elders were not a dedicated office to lord over believers in the church either. Paul did not say “obey the elders” or “the elders and deacons should allow gifts in the church”. We tend to look at the directions given to the church at Corinth through the blinders and sunglasses of our age. Today we have a leader, a pastor, priest, or minister, to lead the services. Supporting that leader are deacons and elders. This was not the case in the early churches. All people came together without one person directing the service. If we think back to the synagogues, they had rulers and seats where people could look at the one reading the scrolls. There was some order or semblance to them. The gifts were not in operation, prayer for healing was not utilized in the synagogue (unless Jesus was around). This makes what Paul is writing regarding the gathering of the saints, unique. Paul did not appoint an office to oversee the church gathering. This is why Paul is stressing that all things in the assembly be done decently and in order. Also we must consider that Corinth was a pagan city, and Christianity was new in town.
1 Corinthians 14:23 G1437 If G3767 then G4905 [4should come together G3588 1the G1577 3assembly G3650 2entire] G1909 in one place, G3588 G1473 G2532 and G3956 all G1100 [2languages G2980 1speak], G1525 and there should enter G1161 G2399 common people G2228 or G571 unbelievers, G3756 shall they not say G2046 G3754 that G3105 you are maniacal?
“If therefore all the church convene upon them the and all speak glōssa but enters layman or unbelieving not say that raving mad?”
If there is not one leader over the gathering, directing the meeting, then it would be easy for someone who is a young believer to think of the people speaking unacquired languages as crazy. Instead of appointing a leader, Paul leaves the meeting open to anyone to partake. This is why Paul is trying to rule out the problems that come with immature believers.
1 Corinthians 14:24 G1437 And if G1161 G3956 all G4395 prophesy, G1525 and there should enter G1161 G5100 some G571 unbeliever G2228 or G2399 common person, G1651 he is reproved G5259 by G3956 all, G350 he is examined G5259 by G3956 all;
“But if all prophesy but enters some one unbelieving or layman put to shame by all examined closely by all.”
If one person is leading the assembly then that one would control who is speaking, but again Paul is not appointing a leader or an overseer in the church. We have developed an oppressive model for what church should look like. This is where we run into problems with leaders shutting down the gifts of the Spirit. Instead of an open meeting, church has become a scripted meeting. We allow a certain amount of time for worship, prayer, teaching, and closing prayer. Unbelievers and young believers hardly ever get to hear prophecy.
1 Corinthians 14:25 G2532 and G3779 thus G3588 the G2927 hidden things G3588 G2588 of his heart G1473 G5318 [2open G1096 1become]; G2532 and G3779 thus G4098 falling G1909 upon G4383 his face G4352 he does obeisance to G3588 G2316 God, G518 reporting G3754 that G3588 G2316 God G3689 really G1722 [2among G1473 3you G1510.2.3 1is].
“And in this manner the secrets the their heart come into being visible in this manner fall down upon face worship the Elohim announcing that the Elohim truly is in you.”
Paul wants the unbelievers and the young believers to see the Elohim in us. But in our church model they can only see us as spectators, not as participants. If all people can utilize the gifts of the Holy Spirit as the Spirit leads and those people are not allowed to participate, then no one will notice the work of the Holy Spirit in that church. Are our assemblies too big?
1 Corinthians 14:26 G5100 What G3767 then G1510.2.3 is it, G80 brethren? G3752 Whenever G4905 you should come together, G1538 each G1473 of you G5568 [2a psalm G2192 1has], G1322 [2a teaching G2192 1has], G1100 [2a language G2192 1has], G602 [2a revelation G2192 1has], G2058 [2a translation G2192 1has]; G3956 [2all things G4314 4for G3619 5edification G1096 1let 3be]!
“Some one therefore is brothers whenever assemble each one you have song, have teaching, have glōssa, have revelation have interpretation come into being all towards building up.”
Paul is trying to be specific here by telling everyone that whatever is being done in the congregation it should all be done to edify others. Certainly if we were to walk into a gathering and couldn’t understand what people were saying we would not want to come back. Paul is trying to establish the assemblies to not be like the synagogues because he realizes that the rigid structure chokes out the Holy Spirit. Think about what took place in the synagogues when Jesus was there. Paul didn’t appoint leaders like Pharisees and rabbi’s.
1 Corinthians 14:27 G1535 Whether G1100 [3a language G5100 1anyone G2980 2speaks], G2596 let it be G1417 two G2228 or G3588 the G4183 most G5140 three, G2532 and G303 by G3313 turn, G2532 and G1520 [2one G1329 1let] interpret!
“And if any one speaks glōssa downward two or the much three and upon division and one interpret.”
Paul directs the assembly for two or three people speaking genos glōssa and interpret. When a meeting of mature people get together and everyone is tuned into the Holy Spirit, people naturally flow in the gifts. It is not a crazy wild meeting. But when people are new to the assembly, they may think that they should do what others do instead of what the Holy Spirit tells them to do. Here is the guidance. If two or three people already spoke in tongues and interpreted then the goal was met in the meeting, no one else should speak in tongues and interpret.
1 Corinthians 14:28 G1437 And if G1161 G3361 there should not be G1510.3 G1328 an interpreter, G4601 let him be quiet G1722 in G1577 the assembly, G1438 [3to himself G1161 1and G2980 2let him speak] G2532 and G3588 G2316 to God!
“But if not there should be interpreter be silent in church but speak himself/herself and the Elohim.”
If you are not going to interpret and there is no interpreter, then sit quietly and speak to the Elohim. Simple.
1 Corinthians 14:29 G4396 And prophets, G1161 G1417 [2two G2228 3or G5140 4three G2980 1let 5speak], G2532 and G3588 the G243 others G1252 scrutinize!
“But prophets two our three speak and the another different (allos) discern/distinguish/judge.”
If two or three prophets have spoken and the prophecies have been judged then the prophecies are finished for that meeting. I remember open meetings led by a remarkable older man who was gifted in teaching the gifts of the Spirit. He led the group in prayer and then worship. He then would say out loud to the group “there is a message out there” and wait for someone to either prophesy or speak in unacquired languages and interpret. He would do this a few times, stating to the people “there is another message”. If he judged a message as incorrect or not from the Holy Spirit he would loudly stop the person and say “ah, that was nothing”. He would even ask the person to be quiet. Because people knew he was bold enough to call someone out who was not speaking via the Holy Spirit, people did not randomly blab what ever they wanted. They would stay quiet, talking to the Elohim unless the Elohim told them to speak.
Paul’s idea here is that all the people judge or discern the message spoken. This means that we all need to grow up. I remember a group of prophetic people who would judge prophecies. They would dissect the prophecy, keeping some parts and throwing out other parts. It became cultish. When another ministry leader pointed out that it should either be all from the Holy Spirit or none of it from the Holy Spirit, there was a split among these prophetic leaders. Sadly, Paul said we should all discern and judge prophecy, and yet the people who put themselves in leadership positions fight among themselves. Is this why Paul wasn’t appointing leaders in Corinth? Was Paul leaving the gifts up to the Holy Spirit, the offices up to Jesus, and the Operations up to the Elohim?
1 Corinthians 14:30 G1437 But if G1161 G243 to another G601 [2it should be revealed G2521 1sitting by], G3588 [2the G4413 3first G4601 1let] be quiet!
“But if another different (allos) seated revelation the first be silent.”
Here is a key for our meetings. If someone speaks and the prophecy is discerned, it is time to be quiet. When someone else speaks, listen. One prophet does not command the entire floor.
1 Corinthians 14:31 G1410 For you are able G1063 G2596 one by one G1520 G3956 all G4395 to prophesy, G2443 that G3956 all G3129 should learn G2532 and G3956 all G3870 should be comforted.
“For capable downwards one all prophesy in that place all learn and all call near.”
All people are capable. Paul was speaking of mature believers because in our immature churches people haven’t been taught about the gifts of the Spirit. All people are capable because the prophecy comes down from the Holy Spirit. All people can learn and all people can “call near” to the Elohim. This is a great idea. In this way no one is silencing the gifts of the Spirit. All people hear from the Elohim and all people are proficient in all gifts as the Holy Spirit directs.
1 Corinthians 14:32 G2532 For G4151 spirits G4396 of prophets G4396 [2to prophets G5293 1submit].
“And spirit prophet place under prophet.”
The spirit of the prophet is placed under or subjected to the prophet. It is not like the movies where an entity takes over a person’s mind and body and they are not in control of themselves. That is not the way the Holy Spirit works. We are always in control of our mind and our body while we prophesy, speak in unacquired languages, interpret, minister healing, cast out demons, or anything else. If one wishes to roll around on the floor, seemingly uncontrolled, it is not the Holy Spirit doing that. It is either the person themselves or a demonic influence. Our sprit is placed under our control.
1 Corinthians 14:33 G3756 [3not G1063 1For G1510.2.3 2he is G181 6of commotion G3588 4the G2316 5God], G235 but G1515 peace, G5613 as G1722 in G3956 all G3588 the G1577 assemblies G3588 of the G39 holy ones.
“For is not the Elohim disturbance however peace as in all the churches the holy.”
The Elohim is not going to cause a disturbance or commotion. No one is going to be made to act in an unseemly manner under the operation of the Elohim. The Elohim does want peace in the churches among the saints, not chaos.
Now we come to the section where Paul seems to scold women in the church. If we can understand what the culture was like then we can understand what was taking place. Hebrew women had a better position in society than pagan women did. This contrast is part of what Paul tries to communicate in order to bring all things done in the church back to peace and not commotion, decently and orderly.
Women. The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered, the wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. -Smith-
Because of Mahometanism (7th century) women now have a lower position in eastern societies than they did in the first century. Women were not veiled and had free access in Hebraic society as well as Christian societies. What we see is that until the time of Muhammad, women were given more respect. After Muhammad, women’s position was downgraded in eastern societies. Today we have people who continue to oppress women in the church, but those same people have not understood that Paul did not assign a leader in the church. If he had, Paul would have said something like “obey the priest” or “follow the directions of the minister”.
1 Corinthians 14:34 G3588 G1135 [2your women G1473 G1722 3in G3588 4the G1577 5assemblies G4601 1Let] be quiet! G3756 for it is not G1063 G2010 committed to their care G1473 G2980 to speak, G235 but G5293 let them be submitted! G2531 as G2532 also G3588 the G3551 law G3004 says.
“Be silent your woman in the church not for them to turn over speak otherwise place under just as and the law says.”
Women spoke in unacquired languages in the church, women prophesied in the church. Paul said that all people could prophesy and call near. Considering that close to two thirds of the church is comprised of women, and not all women are married, Paul is not asking women to sit in a corner, say nothing, and submit to any and every man that comes along. Paul did not specify hupotassō, “under arrange”. But generally speaking women did not read and write. They were not allowed to read the scrolls in the synagogues themselves, but had to have one of the rulers or rabbi of the synagogue read it to them. Synagogues were places of learning for the community, but the men were scribes and teachers. Is Paul trying to keep order in the church so that the Jews don’t think this new church assembly is a carnival? Remember, the pagans didn’t go to synagogues.
In the first century, Ululation and zaghrouta were ways that women expressed joy, grief, or a war cry in eastern culture. Yet Paul just said that the Elohim is not of commotion, disturbance, revolution, or disorder. While we do not know if this was going on in Corinth it was a practice during that time. The spirit of the prophet is subject to the prophet. Paul is speaking of order. In context, let two or three prophets speak, let two or three people speak in unacquired languages only if there is an interpreter. Paul says that when people come to meet they all have a song or teaching or revelation. He is trying to keep the gathering concise and relevant, not haphazard and chaotic. What Jew would want to attend a church that acted like a circus?
We have to find it interesting that Paul spends a lot of time explaining that Jesus fulfilled the law, and that the law is no longer needed, as Jesus’ blood is our remedy for sin. Yet in all the things that Paul says about the law, he tells women to be under the law? Is Paul saying that the law only applies to women and not to men? Men don’t have to be circumcised. But women must follow the law? The point that Paul is making is to be submitted. Submitted to what, or who? Verse 32 says that the spirit of the prophets submit/place under the prophet. ‘Women, put your spirit under arrangement’. It was probably quite exciting that women were divided gifts, offices, and operations just like the men, but the women had to become educated. And just like men, women all had to submit themselves to Yahweh. An assembly was to be a place of worship that did not have a leader directing the meeting. But if an assembly has two thirds women, who are not versed in the Hebrew scrolls (Corinth was a pagan city), then they might just take over the entire meeting. Not out of malice, but because they are happy to serve and worship among a community that does not degrade them.
Picture the church at Corinth, two thirds women, culturally ululating, speaking in tongues, singing, prophesying, shouting hallelujah, dancing, and praying. There is no leader. The women are not sitting outside, in an outer court but inside the meeting. The women are not in an upper balcony watching, they are participating. But they didn’t know the foundation of the Torah. They never read the prophets. All they knew was Jesus and they believed. Paul is saying, reign it in and put your spirit in submission to yourself.
1 Corinthians 14:35 G1487 But if G1161 G5100 any G3129 [2to learn G2309 1shall want], G1722 in G3624 the house, G3588 [2their own G2398 G435 3husbands G1905 1let them ask]; G149 [3shameful G1063 1for G1510.2.3 2it is] G1135 for women G1722 [2in G1577 3assembly G2980 1to speak].
“But if someone desires to learn in household question the man for is shameful thing woman talk in church.”
“If someone desires to learn”. Paul does not clarify here if it is a woman or a man. However, in the first century men went to pharisee school. Men were educated more institutionally while women learned at home. If one desires to learn, question the man. Not just any man but the man who has knowledge. In other words don’t go to the pagan priest or the new believer; find an educated man, one who has knowledge of the scrolls. In the first century, where could a women go to learn if they weren’t Jewish? Nowhere. They had to learn at home. Pagan women could not go to a synagogue to hear the scrolls read. Synagogues were not open meetings.
Paul then says it is shameful for women to talk in church. Aischron means “shameful or indecorum” meaning something does not conform to good taste. Is it a shame for women to speak in church today? Some people believe it is shameful, while others do not. Are we speaking of uneducated women or educated women? What is different today? Education. Today there are more women who are educators then men. Today, Paul might suggest us to ask a woman at home.
When Eve was created she was called a boēthos from the words boē, meaning “to call for aid” and theō, “God”. Woman was not created as a slave. She was not created as a lower class being. Women are someone to call out for help from the Elohim. In other words, when men have a problem, they are to call on a women for help because the Elohim made women to be an assistant to men from Himself. We could look at it this way, the Elohim empowered the woman to help the man. Not just as a domestic servant and child bearer, but as one who hears from the Elohim. Now imagine, this has been written for nearly six thousand years and yet it is new to us? It shouldn’t be. Satanas tries to keep women uneducated and oppressed so that they cannot be called on for help. What this shows us is that women have a super connection to the Elohim that Satanas doesn’t want men to know about. Remember, leave and cleave, two become one flesh. There was something that the adam needed besides a companion, it was someone to call on for aid from the Elohim. Women in the first century pagan city needed men to read and teach them, but many times the men thought it foolish to educate women. Yet women were made to render aid from the Elohim for men. Women were not made to only hold a flashlight or hand over a drill bit, they were made to hear from the Elohim. This is interesting because women had ministry positions in the first century church.
Deaconesses: (ἡ διάκονος; διακόνισσα, diaconissa), the title of an office of women in the early Church; an office supposed by some to have originated under the apostles, by others to be of later origin.
I. Deaconesses in the Apostolical Church. — The title (usually rendered minister or “deacon”) is found in Rom 16:1, associated with a female name (Phoebe, ο῏υσαν διάκονον), and this has led to the conclusion that there existed in the apostolic age, as there undoubtedly did a little later (Pliny, Ep. ad Traj.), an order of women bearing that title, and exercising, in relation to their own sex, functions which were analogous to those of the deacons. On this hypothesis it has been inferred that the women mentioned in Rom 16:6; Rom 16:12, belonged to such an order (Herzog, Real-Encykl. 3, 368). The rules given as to the conduct of women in 1Ti 3:11; Tit 2:3, have in like manner been referred to them (Chrysostom, Theophylact, Hammond, Wiesinger, ad loc.).
II. Deaconesses in the early Church. — The Apostolical Constitutions distinguish “deaconesses” from “widows” and “virgins,” and prescribe their duties. A form of ordination for deaconesses is also given (bk. 8, c. 19, 20), in which the bishop prays as follows: “Eternal God, Fattier of our Lord Jesus Christ, Creator of man and of woman; thou who didst fill with thy Spirit Miriam, Deborah, Hannah, and Huldah; thou who didst vouchsafe to a woman the birth of thy only-begotten Son; thou who didst, in the tabernacle and in the Temple, place female keepers of thy holy gates- look down now also upon this thy handmaid, and bestow on her the Holy Ghost, that she may worthily perform the work committed to her, to thy honor, and the glory of Christ” (Chase, Constitutions of the Apostles, p. 225 (N. Y. 1848).
It was a rule that the deaconesses must be widows. Tertullian (ad Uxorem, 1:7; de Virgin. veland. c. 9) says, “The discipline of the Church and apostolic usage forbid that any widow be elected unless she have married but one husband.” Virgins, it is true, were sometimes admitted, but this was the exception. The widows must have borne children. This rule arose from the belief that no person but a mother can possess those sympathizing affections which ought to animate the deaconess in her duties. The early Church was very strict in enforcing the rule which prohibits the election of any to be deaconesses who had been twice married, though lawfully and successively, to two husbands, one after the other. Tertullian says, “The apostle requires them to be (universae) the wives of one man” (ad Uxorem, 4:7). Others, however, give the words of the apostle another meaning. They suppose him to exclude those widows who, having divorced themselves from their former husbands, had married again (see Suicer, Thesaurus, 1:864, 867). It is disputed whether they were ordained by the imposition of hands, but the Apostolical Constitutions (8. 19) declare that such was the case, and the 15th canon of Chalcedon (sess. 15) forbids the ordination of a deaconess under forty. Still they were not consecrated to any ministerial function; so Tertullian, De Praescript, 41, “Let no woman speak in the Church, nor teach, nor baptize, nor offer” (that is, administer the Eucharist), “nor arrogate to herself any manly function, lest two should claim the lot of the priestly office.” Their duties were to take care of the sick and poor, and to minister to martyrs and confessors in prison, to whom they could more easily gain access than the deacons; to instruct catechumens, and to assist at the baptism of women; to exercise a general oversight over the female members of the Church, and this not only in public, but in private, making occasional reports to the bishops and presbyters. How long this office continued is uncertain. It was not, however, discontinued everywhere at once.
III. In the modern Church. — It must ever be regarded as a misfortune in the Reformation that this early office was not restored. “Is it not remarkable that the office, which is so well adapted to the matronly character of the female sex, should be wholly excluded from our list of assistants in the Church?” (Robinson’s Calmet, p. 336.) Its restoration was, however; seriously thought of, and even attempted, in the Reformed Church at an early period of the Reformation, namely, when the Netherland “churches under the Cross” were founded through the synod at Wesel and Emden, 1568 and 1571. Its restoration in the Reformed Church was urged on the synod the more as it already actually existed at the time among the Bohemian Brethren and the strict Anabaptists, at least in the large congregations. -Cyclopedia-
It certainly seems awkward that people don’t want women to have any position in the church at all because Paul told women to be quiet and to learn at home. We impose our own culture on everything we read in the Bible so that we miss other points that Paul is making, such as there is no one leader of each church meeting. Everyone comes together to worship.
There was a group that formed at one time called the Montanists. Montanism was a mid second century to fourth century belief system that adhered to the prophetic ministry and believed in women prophetesses. They believed that the Holy Spirit was purifying the church, they fasted, and they believed that some sins were unforgivable, like adultery and paganism. They lived chaste lives which made the universal church uncomfortable. The universal church at that time was already embracing things that the Montanists considered sin. They believed in the Holy Spirit dividing gifts, and the coming of Jesus Christ; but they were seen as cultish because they did not acknowledge the church’s bishops, and women were allowed to minister and prophesy. The universal church did not like their strict standards as the Montanists imposed those standards on the bishops of the universal church. Imagine the fights that broke out over sin. The Montanists calling out sin in the established leaders, it was probably well known in the surrounding communities. While the church at large denounced Montanism, the church then put off the prophetic ministry and became more bureaucratic than spiritual. This seems to be what Paul was trying to avoid by not putting one person, or a group of people, in charge of every meeting.
Deaconess: Rom 16:1, Rom 16:3, Rom 16:12; Php 4:2, Php 4:3; 1Ti 3:11; 1Ti 5:9, 1Ti 5:10; Tit 2:3, Tit 2:4). In these passages it is evident that females were then engaged in various Christian ministrations. Pliny makes mention of them also in his letter to Trajan (A.D. 110). Easton
Paul is trying to help Corinth, a pagan town, with the application of weekly worship services. There were women serving in the other churches as deaconesses and elders. It is strange that he would tell women to be quiet when they are serving and ministering to the Body of Christ elsewhere, until we recognize that there were no deaconesses and elder women in the church at Corinth. The church was new. And just as he is giving guidance for worship services regarding the gifts of the Spirit, he is giving guidance for the church to function orderly.
1 Corinthians 14:36 G2228 Or G575 [2from G1473 3you G3588 4the G3056 5word G3588 G2316 6of God G1831 1came forth]? G2228 or G1519 to G1473 you G3441 alone G2658 it arrived?
“Or go out away from you the logos of the Elohim, or into you alone come down.”
Paul is asking if the word of the Elohim came from them only, meaning the Corinthian women. Ouch. It sounds like they were taking over the worship services. But even if they were, Paul still did not put someone in charge of the church.
1 Corinthians 14:37 G1536 If any G1380 thinks G4396 to be a prophet G1510.1 G2228 or G4152 spiritual, G1921 let him recognize G3739 what G1125 I write G1473 to you! G3754 that G2962 [3of the Lord G1510.2.6 1they are G1785 2commandments].
“If any thinks to be prophet or spiritual recognize this I write that they are ordinance Yahweh.”
The ordinances of Yahweh are for everyone, and those who are spiritual will understand that. Paul wants everyone to represent Yahweh well.
1 Corinthians 14:38 G1487 But if G1161 G5100 any G50 be ignorant, G50 let him be ignorant!
“But whether someone not know, not know.
Paul qualifies his point by saying that if someone doesn’t know, then they don’t know.
1 Corinthians 14:39 G5620 So that, G80 brethren, G2206 be jealous G3588 G4395 to prophesy! G2532 and G3588 G2980 to speak G1100 languages G3361 be not G2967 restrained!
“Therefore brothers eager for the prophesy and the speak unacquired languages not hinder.”
Don’t hinder speaking in tongues and be eager to prophesy. This is simple to understand.
1 Corinthians 14:40 G3956 All things G2156 decently G2532 and G2596 according to G5010 order G1096 let be!
“All becomingly and downward order come into being.”
We should be doing all things decently and honestly. All things that come down from the Holy Spirit should be done orderly. There were no leaders in the church, and there were no deacons, deaconesses, or elders at Corinth. Paul was relying on each individual’s personal relationship with the Holy Spirit to do all things correctly. If there were people who were unlearned in the Corinthian church then Paul was correcting them. The only offices that Paul established with rules and decorum were deacons/deaconesses and elders. Both were not gender specific roles.
When we come to the fourth century, the time when the scriptures were being canonized, and the church had two heads, one in Rome, and one in Constantinople, we see something peculiar transpiring among women in the church. Let’s look to Cyclopedia again.
The excessive luxury of the 4th century would seem, however, to have been not less fatal to the maintenance of this high ideal than to other features of the Christian character. Amedee Thierry says that, by one of those contradictions which "deroutent la logique des idees," (deriving the logic of ideas) christianity itself, essentially the religion of the poor, conspired to give to the manners of the Western empire a degree of effeminacy unknown in pagan times (Saint Jerome, page 2). Chrysostom declares that many of the ladies of Constantinople would not walk across even a single street to attend church, but required to be conveyed for the shortest distance (In Matthew Hom. 7; Migne, 57:79). When there they were to be seen with their necks, heads, arms, and fingers loaded with golden chains and rings, their persons breathing precious odors, and their dresses of gold stuff and silk (Milman, Hist. of Christianity, book 4, c. 1). -Cyclopedia-
John Chrysostom was an early church father/decon who notes this strange shift in Christian women. Christian women who had been humble, and generally poor, were now rich and opulent. They had servants carry them across the street and they adorned themselves with jewelry, perfume, and golden clothes. If this is a picture of what Christian women had become by the forth century in Constantinople it was quite appalling. Naturally, all women could not compete with this type of wealthy showmanship, so something different also started happening.
Others, again, affected masculine apparel, and seemed to blush for their womanhood, cutting short their hair, and presenting faces like those of eunuchs (Jerome, Epist. 18). According to the same authority, the greater facilities possessed by ecclesiastics for gaining admission to female society was an inducement with some to become priests (ibid.). Elsewhere Jerome strongly dissuades the clergy from accustoming themselves to private interviews with those of the other sex (Epist. 52; Migne, 22:260). -Cyclopedia-
We can see this in our own society today. When women feel like they can’t compete or don’t fit in they try to become more masculine (Also today when men cannot compete among other men, they pretend to be women and invade women’s sports). But the distortion of the fourth century came because it was probably looked down upon to be poor. This happens in church today. The leadership live in large homes, drive expensive cars, fly all over the world, wear only the best clothes, etc. Their children grow up with a silver spoon in their mouths and take private jets on spring break vacations to exotic places, while the poor Christian finds a job for their spring break. The regular normal church goer can’t compete, can’t keep up, and does not fit in. Some women decided to try and become priests. This caused another early church father, Jerome to preach against women in church leadership. The contrast between women at that time is also what makes the oppressive Mahometanism a few centuries later seem like an easy route for the Church to take. Oppress all women, easy.
In all things in the church, do things decently and orderly, prophesying and speaking in tongues with interpretation. Paul did not appoint leaders such as priests, pastors, ministers. There were those who were deacons, deaconesses, and elders, both male and female, who served others in the assemblies. Today, it is always someone in a “position” that excludes women from church ministry, yet that “position” doesn’t really exist. The assemblies were for worshiping, hearing testimonies, and hearing from the Elohim. We see at Corinth that Paul was willing to allow the Holy Spirit to administer the gifts, dividing allos gifts as needed and heteros gifts which are always operable. We see that Paul allows Yahweh to divide the offices in the Body of Christ as he sees fit. Paul also allows the Elohim to divide the operations in the assemblies. This is why we don’t see Paul appointing a leader and a church board. We see Paul guiding enthusiastic pagan women into how to behave in a worship assembly. Paul does not exclude women from meetings, gifts, offices, or operations. Paul is giving a practical application for assembling together to worship.
