Church Life

We would now ask you to consider the following scriptures.

“Submitting yourselves one to another in the fear of God.”* (Ephesians 5:21)

“Likewise, ye younger, submit yourselves unto the elder, Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”* (1 Peter 5:5)

The reason that the elder can be submitted to the younger as well as the younger submitted to the elder, “yea, all of you be subject one to another,” is because of the wonderful fact of God dwelling in the hearts of all His people. “One God and Father of all, who is above all, and through all, and in you all.”* (Ephesians 4:6) God is “above,” “through,” and “in” each of His children—Jew or Greek, male or female, bond or free. Truly, every valley hath been exalted and every hill made low! (Isaiah 40:4). Such is the effect of New Testament Bible salvation. Therefore, everybody that is saved can be submissive to everybody else that is submissive, because they are submissive to the presence and working of God in the other saved.

“And that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.”* (2 Corinthians 5:15-16)

And, it is worthy of emphasis. Spiritual relationships are superior to fleshly relationships. When a certain woman of the company lifted up her voice, and said unto Jesus that His mother was greatly blessed because of Him, He did not deny her blessed relationship of being His earthly mother, but He replied, “Yea rather, blessed are they that hear the word of God, and keep it.”* (Luke 11:27-28) It is more blessed to be one of the redeemed who keep the Word of God than to have been the mother of Jesus.

The submissiveness of the saved to each other is a submissiveness to the Word of God living and abiding in each other’s hearts. It is to see our Master in each of His children and to love His appearing in each heart in which He dwells. It is to honor Him in whatever gifts He dispenses to His children. It is not the elevating of the person; it is an acknowledgment of the working of the Lord.

And the Lord thinketh not as man thinketh; He looketh not on the outward appearance; He looketh on the heart. And “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are: That no flesh should glory in His presence…. That, according as it is written, He that glorieth, let him glory in the Lord.”* (1 Corinthians 27-29,31)

He hath been pleased to manifest Himself in prophesying by calling Greeks to prophesy to Jews, bond (slaves) to prophesy to free (non-slaves, including slave owners), and females to prophesy to males. And all of this in reverse as well. But in all this, the only absolutely critical thing is this: Is God in the person, willing to do of His own good pleasure? Peter (with many others) did not think that God would give the Holy Spirit to the Gentiles (Greeks, etc.). Peter, because of his background and conditioning, had concluded that God would not work like this—the Gentiles simply were not heirs together of the grace of life. But God showed Peter that he was wrong. “What God hath cleansed, that call not thou common.”* (Acts 10:15) God showed him that Cornelius and his household had received an experience from heaven that “put no difference between us and them, purifying their hearts by faith.”* (Acts 15:8-9) “Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?”* (Acts 11:17)

But what happened back when this brother received the Holy Ghost? Well, there were about a hundred twenty disciples, both male and female (Acts 1:14), who were praying and tarrying for the Holy Spirit. They were addressed at one point by Brother Peter as “Men and brethren”* (Acts 1:16) in the usual way of referring to “mankind” which includes both genders. And when the blessing came as “they were all with one accord in one place…. They were all filled with the Holy Ghost, and began to speak with other tongues [languages], as the Spirit gave them utterance.”* (Acts 2:1,4) It was not jabbering or confusion, nor was it incomprehensible to those who listened. They spoke “as the Spirit gave them utterance,” not as the out-of-order situation that later developed at one point in the Corinthian congregation. “Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted.”* (1 Corinthians 14:29-31) The Bible does not say that the entire one hundred twenty prophesied, but evidently some of the sisters were among those used of God, for Peter referred to Joel 2:28-29 as an explanation of what was occurring. “Your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy.”* (Acts 2:17-18) That is what each of these brothers and sisters were doing that were used of the Lord that day—they were prophesying (“[speaking] unto men to edification, and exhortation, and comfort”* (1 Corinthians 14:3)) as the Spirit gave them utterance.

It is God’s church; He puts the members in it as it pleases Him. Note, the scripture states that “now hath God set the members every one of them in the body as it hath pleased Him.”* (1 Corinthians 12:18) And Brother Paul goes on to state that everyone has a function; those which seem to be more feeble are necessary, and the less honorable are bestowed with the more abundant honor, etc. In other words, each member of Christ’s body is gifted spiritually by the Lord in one way or another. The result: “the members should have the same care one for another.”* (1 Corinthians 12:25) All do not have, for instance, the gift of prophecy, but some do. If sisters are not ever blessed of God in this way, what about this scripture in Acts 21:8-9: “We entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy.” They were known by the functioning of their gift from God—they did prophesy. The gift that God gave to them made room for them in the body of Christ (Proverbs 18:16).

In Romans 16:1-2, we read, “I commend unto you Phebe our sister, which is a servant of the church which is 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 hath been a succourer of many, and of myself also.” Brother Paul identifies her as “a servant,” or diakonos in the original. Diakonos is translated as “deacon” in 1 Timothy 3:10,13 and Philippians 1:1. “The office of a deacon.” It is also translated as “minister” and is used in the following scriptures:

• “Who then is Paul, and who is Apollos, but diakonos by whom ye believed?”* (1 Corinthians 3:5)
• “Who also hath made us able diakonos of the new testament.”* (2 Corinthians 3:6)
• “But in all things approving ourselves as the diakonos of God, in much patience, in afflictions, in necessities, in distresses.”* (2 Corinthians 6:4)
• “Are they diakonos of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.”* (2 Corinthians 11:23)
• “But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful diakonos in the Lord, shall make known to you all things.”* (Ephesians 6:21) See also Colossians 4:7.
• “As ye also learned of Epaphras our dear fellowservant, who is for you a faithful diakonos of Christ.”* (Colossians 1:7)
• “Whereof I am made a diakonos, according to the dispensation of God which is given to me for you, to fulfil the word of God.”* (Colossians 1:23,25)
• “And sent Timotheus, our brother, and diakonos of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith.”* (1 Thessalonians 3:2)
• “If thou put the brethren in remembrance of these things, thou shalt be a good diakonos of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.”* (1 Timothy 4:6)
• And here the word describes a woman: “I commend unto you Phebe our sister, which is a diakonos of the church which is a Cenchrea.”* (Romans 16:1)

Brother Paul recognized Phebe as one of God’s diakonos, that is, one of God’s ministers. He recommends that she be received in the Lord, that is, as one who is recognized by the spiritual to have been gifted by the Lord to fulfill the office of a diakonos. And Brother Paul tells the saints at Rome to “assist her in whatsoever business she hath need of you.”* (Romans 16:2) He goes on to say that she has been a “succourer of many, and of myself also.” The word succourer means helper in the sense of one who occupies an office to help, such as a magistrate, curator, guardian, patron, prefect, etc. The officers in 2 Chronicles 8:10 were succourers.

We also read of the ministry of Aquila and Priscilla. They were much help to Brother Apollos. “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.”* (Acts 18:24-26) Paul recognized both of these spiritual teachers in God’s body as equals. “Greet Priscilla and Aquila my helpers in Christ Jesus.”* (Romans 16:3)

Referring to men labouring for God: Romans 16:12; 1 Corinthians 15:10. Referring to women labouring for God: Philippians 4:3. Men, referred to as helpers: Acts 18:27; Romans 16:9; 3 John 1:8. Women, referred to as helpers: Romans 16:3.

All of these scriptures harmonize beautifully with the truth that salvation puts all of humanity on a basis of equality. “It is the spirit that quickeneth; the flesh profiteth nothing.”* (John 6:63) And, “for we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.”* (Philippians 3:3)

Because we are dual in our nature—part spirit (inner man) and part flesh (outer man), there is the possibility of becoming confused between our natural family relationships and duties and our spiritual family relationships and duties. Can a man fulfill his responsibilities as family head and provider and carry on a ministry for God that takes him away from home? Only by the Lord’s help and direction. Else, he will surely neglect one and become too zealous in the other. Only by the direction of the Spirit of God. Can a woman fulfill her responsibilities as the keeper of the home, guide the house, and give none occasion to the adversary to speak reproachfully while carrying on a ministry for God? Only by the Lord’s help and direction. Else, she will surely neglect one and become too zealous in the other. Only by the direction of the Spirit of God.

Not being lead by the Lord will always get us into problems. The congregation at Corinth, at the time of the apostle’s first letter to them, was in such a spiritual condition that great confusion attended their public meetings. The unsaved who came to these meetings were not brought to a recognition of their need of God (1 Corinthians 14:23-25). A great deal of activity was carried on because of strife and vainglory, and the apostle plainly told them that they were divided and carnal—in need of spiritual help (1 Corinthians 3:1-4). Preachers were prophesying in different languages—without an interpreter. They were talking at once as well, interrupting and simultaneously speaking. They were all told to be quiet, even the one first speaking— “if anything be revealed to another that sitteth by, let the first hold his peace.”* (1 Corinthians 14:30) Then he said “For ye may all prophesy one by one, that all may learn, and all may be comforted.”* (1 Corinthians 14:31) Did this prophesying include women? “Every woman that prayeth or prophesieth….”* (1 Corinthians 11:5) “He that prophesieth speaketh unto men to edification, and exhortation, and comfort.”* (1 Corinthians 14:3)

But then, what does the scripture in 1 Corinthians 14:34-35 mean? It states, “Let 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. And 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.”

It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chapter 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian Church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of God.

[Adam Clarke; Clarke’s Commentary]

Now, this is accurate and fair, and more important yet, it harmonizes with the Word of God overall. And, surely, after reading such texts as 2 Timothy 2:24-26 and Galatians 6:1, every honest heart would agree that no one, man or woman, Greek or Jew, bond or free, should add to the confusion of an out-of-order service like the ones at Corinth by publicly questioning, finding fault, disputing, etc.

It is also fair and accurate to say that there is a certain carry-over of our status in the natural relationships into a public ministry.

“I am just a man, but I feel a burden to read this scripture….”

“I am just a woman, but I feel a burden to read this scripture….”

“I am just a child, but I feel a burden to read this scripture….”

“I have not been raised as my Jewish brethren have, but God has saved me, and I feel a burden to read this scripture….”

“I am a Jew, and I took part in the rejection of the Lord Jesus Christ, but He has had great mercy on me, and I feel a burden to read this scripture….”

Surely no man should speak, except he do it with the ability that God giveth! (1 Peter 4:11). Otherwise, we are using something other than what God gives for the purpose, and the work of the Lord is not accomplished in this way. When the work of the Lord is done right, there is no room for the flesh to glory.