Consequences of Heeding Women's Voices in Leadership
Biblical texts and theological traditions offer varied perspectives on the consequences of heeding women's voices in leadership, particularly within religious contexts. Some interpretations emphasize silence and submission for women in public worship, while others acknowledge instances of women speaking or prophesying.
The Apostle Paul's instructions in 1 Corinthians 14:34-35 and 1 Timothy 2:11-12 are central to discussions about women's roles. In 1 Corinthians, Paul states, "the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says" [4]. He further instructs that "if there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church" [4]. Similarly, in 1 Timothy, Paul writes, "Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet" [3]. John Chrysostom, commenting on 1 Timothy, emphasizes the "great modesty and great propriety" Paul requires of women [3]. Matthew Henry interprets these passages as enjoining silence on women in public assemblies, preventing them from asking questions or teaching [5]. Jamieson, Fausset, and Brown suggest that while women like Anna and Priscilla might have had miraculous gifts allowing them to speak publicly, the ordinary rule for women is silence in public worship [2]. They view mental receptivity and activity in family life as most accordant with a woman's destiny [2].
However, other passages and interpretations suggest a more nuanced view. 1 Corinthians 11:5 mentions women praying and prophesying, which some scholars interpret as implying that women were permitted to do so publicly, even if Paul later addressed the manner of their performance or other specific issues [4, 5]. John Gill notes that in Jeremiah 9:20, women are called upon to "hear the word of the Lord" and "let your ear receive the word of his mouth," suggesting an active role in heeding divine instruction [6]. Gill also interprets Psalm 45:10, "Hearken, O daughter, and consider, and incline thine ear," as an address to the church, potentially by God the Father, to listen to her Lord [8].
The Nonconformist/Puritan commentator Matthew Henry, in his commentary on Amos 5:1, stresses the universal duty to "hear this word" when God speaks, implying that all, regardless of gender, must heed God's message [1]. Calvin, in his commentary on Isaiah, notes that addressing "women" rather than men can highlight the extent of a calamity, as women are typically spared in war, suggesting their inclusion in a message underscores its severity [7]. These instances indicate that women's voices, whether in heeding or delivering divine messages, are recognized in various biblical contexts.
Sources
- Amos (Nonconformist/Puritan) “Matthew Henry on Amos 5:1: This chapter begins, as those two next foregoing began, with, Hear this word. Where God has a mouth to speak we must have an ear to hear; it is our duty, it is our interest, yet so stupid are most men that they need to be again and again called upon to hear the word of the Lord, to give audience, to give attention. Hear this word. this convincing awakening word must be heard and heeded, as well as words of comfort and peace; the word that is taken up against us, as well as that which makes for us; for, whether we hear or forbear, the word of God shall take effect, an”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:5: woman . . . prayeth . . . prophesieth--This instance of women speaking in public worship is an extraordinary case, and justified only by the miraculous gifts which such women possessed as their credentials; for instance, Anna the prophetess and Priscilla (so Act 2:18). The ordinary rule to them is: silence in public (Co1 14:34-35; Ti1 2:11-12). Mental receptivity and activity in family life are recognized in Christianity, as most accordant with the destiny of woman. This passage does not necessarily sanction women speaking in public, even though”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Homily IX. 1 Timothy ii. 11–15 “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. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in [through the] child-bearing, if they continue in faith and charity and holiness with sobriety.” Great modesty and great propriety does the blessed Paul require of women, and that not only with respect”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:34: 14:34-35 This aside in the discussion on using spiritual gifts reflects a perspective on women’s roles similar to that of the Pastoral Letters (see 1 Tim 2:11-15). • Paul advises women to be silent and submissive in church meetings. This instruction is to be understood in light of 1 Cor 11:5, which clearly implies that women are permitted to pray and prophesy publicly. • just as the law says: Possibly referring to Gen 3:16.”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14:34: Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, Ti1 2:11, Ti1 2:12. There is indeed an intimation (Co1 11:5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with t”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 9:20: Yet hear the word of the Lord, O ye women,.... Not the mourning women, but others who had lost their husbands and their children, and had just reason for real mourning; and therefore they are called upon to it, not only because they were more tenderhearted than men, as Kimchi observes; or because they were more attentive to the hearing of the word of God than men; but because of the paucity of men, such numbers being slain in the siege, and by the sword; and of the loss the women had sustained, see Jer 9:22, and let your ear receive the word of his mouth; by his p”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 20.14: “women” rather than men, in order to shew the extent of that calamity; for in ordinary circumstances women and children are spared, because they are unfit for war, and have no power to defend themselves. He says that the destruction will be so cruel that none shall be spared. He expressly addresses them also as “women at ease ,” who are usually more delicate than others, and, enjoying the advantages of wealth, have some means of providing for their safety and of rescuing themselves from calamities, even when persons of ordinary rank are suff”
- Psalms (Baptist/Reformed) “John Gill on Psalms 45:10: Hearken, O daughter, and consider, and incline thine ear,.... These words are either spoken by the prophet, the author of the psalm; or by the King, the bridegroom himself; or, as others think, by Jehovah the Father, whose daughter the church is; unless it should be rather thought to be an address of the honourable women, the kings' daughters, the virgins and companions of the bride, delivered by them to her under the character of the daughter of Zion, the King's daughter, as she is called, Psa 45:13, "to hearken, incline her ear" and listen to her Lord and King, to ”