Extracts from the Writings of the Learned.—No. 2.
By M. M. Osgood
FROM ADAM CLARKE’S COMMENTARY.
1 Tim. 2:11, 12: “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man.” “A woman should attempt nothing either in public or private that belongs to man as his peculiar function. Verse 11 is generally supposed to be a prohibition of women’s preaching. I have already said what I judge necessary on this subject in the notes on 1 Cor. 11:5, and 14:34, 35.” 1 Cor. 14:29, 32: “Let the prophets speak two or three, and let the other judge. . . . And the spirits of the prophets are subject to the prophets.” It appears to have been taken for granted that a man might pretend to this spirit of prophecy, who was not sent of God. Therefore it was the duty of accredited teachers to examine whether what he spoke was according to the truth and the analogy of faith. . . . But all these provisions, as Schoetgen observes, were in imitation of the practice in the Jewish synagogue; for there it was customary for them to object, interrogate, judge, refute, &c. 1 Cor. 14:34: “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.” It is evident from the context that the apostle refers here to asking questions, and what we call dictating in assemblies. It was permitted to any man to ask questions, to object, to altercate, attempt to refute, &c., in the synagogue. But this liberty was not allowed to any woman. Paul confirms this also in reference to the Christian church. Verse 35. He orders them to keep silence; and if they wished to learn anything, 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, &c. 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 chap. 11, for regulating her personal appearance when thus employed. All the apostle opposes here, is their questioning, finding fault, &c., in the Christian church, as the Jewish men were permitted to do in their synagogues, together with the attempt to usurp any authority over the man, by setting up their judgment in opposition to them. The apostle has in view, especially, acts of disobedience, arrogance, &c., of which no woman could be guilty who was under the influence of the Spirit of God. “But to be under obedience,” &c. This is in reference to Gen. 3:16. . . . From this it is evident that it was the disorderly and disobedient that the apostle had in view, and not any of those on whom God had poured out his Spirit. 1 Cor. 11:5: “But any woman that prayeth or prophesieth,” &c. Whatever may be the meaning of praying or prophesying in respect to the man, they have precisely the same meaning in respect to the woman. So that some women at least, as well as some men, might speak to others to edification, and exhortation, and comfort. And this kind of prophesying or teaching was predicted by Joel 2:28, 29, and referred to by Peter, in Acts 2:17. And had there not been such gifts bestowed on women, the prophecy could not have had its fulfillment. M. M. Osgood.