‘This,’ says Clarke, ‘was their condition till the time of the gospel, when, according to the prediction of Joel, the Spirit of God was to be poured out on the women as well as the men, that they might prophesy, that is, teach. And that they did prophesy, or teach, is evident from what the apostle says, ch. 11: 5, where he lays down rules to regulate this part of their conduct while ministering in the church. But does not what the apostle says here, let your women keep silence in the churches, contradict that statement, and show that the words in ch. 11, should be understood in another sense? for here it is expressly said, that they should keep silence in the churches, for it was not permitted to a woman to speak. Both places seem perfectly consistent. It is evident from the context, that the apostle refers here to asking questions, and what we call dictating in the assemblies.’
The other passage on which the opinion, that women are not called to the ministry, is founded, is 1 Tim. 2d ch. The apostle speaks of the duty of prayer and supplication, mentions his own ordination as a preacher, and then adds, ‘I will, therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel,’ &c. I shall here premise, that as the punctuation and division into chapters and verses is no part of the original arrangement, they cannot determine the sense of a passage. Indeed, every attentive reader of the Bible must observe, that the injudicious separation of sentences often destroys their meaning and their beauty. Joseph John Gurney, whose skill as a biblical critic is well known in England, commenting on this passage, says,
‘It is worded in a manner somewhat obscure; but appears to be best construed according to the opinion of various commentators (See Pool’s Synopsis) as conveying an injunction, that women as well as men should pray everywhere, lifting up holy hands without wrath and doubting. 1 Tim. 2: 8, 9. ‘I will therefore that men pray everywhere, &c.; likewise also the women in a modest dress.’ (Compare 1 Cor. 11: 5.) ‘I would have them adorn themselves with shamefacedness and sobriety.’’
I have no doubt this is the true meaning of the text, and that the translators would never have thought of altering it had they not been under the influence of educational prejudice. The apostle proceeds to exhort the women, who thus publicly made intercession to God, not to adorn themselves with braided hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works.’ The word in this verse translated ‘professing,’ would be more properly rendered preaching godliness, or enjoining piety to the gods, or conducting public worship. After describing the duty of female ministers about their apparel, the apostle proceeds to correct some improprieties which probably prevailed in the Ephesian church, similar to those which he had reproved among the Corinthian converts. He says, ‘Let the women LEARN in silence with all subjection; but I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence,’ or quietness. Here again it is evident that the women, of whom he was speaking, were admonished to learn in silence, which could not refer to their public ministrations to others. The verb to teach, verse 12, is one of very general import, and may in this place more properly be rendered dictate. It is highly probable that women who had long been in bondage, when set free by Christianity from the restraints imposed upon them by Jewish traditions and heathen customs, run into an extreme in their public assemblies, and interrupted the religious services by frequent interrogations, which they could have had answered as satisfactorily at home.
On a candid examination and comparison of the passages which I have endeavored to explain, viz., 1 Cor. chaps. 11 and 14, and 1 Tim. 2, 8-12. I think we must be compelled to adopt one of two conclusions; either that the apostle grossly contradicts himself on a subject of great practical importance, and that the fulfilment of the prophecy of Joel was a shameful infringement of decency and order; or that the directions given to women, not to speak, or to teach in the congregations, had reference to some local and peculiar customs, which were then common in religious assemblies, and which the apostle thought inconsistent with the purpose for which they were met together. No one, I suppose, will hesitate which of these two conclusions to adopt. The subject is one of vital importance. That it may claim the calm and prayerful attention of Christians, is the desire of
Thine in the bonds of womanhood,
Sarah M. Grimke.
FOOTNOTES:
[3] I cannot enter fully into this part of my subject. It is, however, one of great importance, and I recommend those who wish to examine it, to read ‘The Book of the Priesthood,’ by an English Dissenter, and Beverly’s ‘View of the Present State of the Visible Church of Christ.’ They are both masterly productions.
[4] Rom. 16: 3, compare Gr. text of v. 21, 2. Cor. 8: 23; Phil. 2: 25; 1 Thes. 3: 2.