Keep Silent Or Die Full Movie Download

[Channing Rupnick]

33bAs in all the churches of the saints, 34 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. 35 And if they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.

So if you take verse 34 to be an absolute prohibition on women speaking at all in a worship service, then you have adopted an interpretation that makes chapter 14 to contradict chapter 11. And that cannot be, because God cannot contradict himself.

No, these verses are original to Paul. Does that mean we have a contradiction with chapter 11? Commentators like Richard Hays argue that there is in fact a clear contradiction between chapters 11 and 14. Hays writes,

Prophets are not only supposed to prophesy but also to evaluate other prophesies to see whether they are true. Why? Because the spirits of prophets are subject to prophets. A prophet must submit to the evaluation of other prophets.

Again, Paul is not against women speaking altogether. He acknowledges that they are praying out loud and prophesying out loud in the assembly (1 Cor. 11:5). He simply does not want them to evaluate prophecies in the assembly because that would violate the headship norm.

Denny Burk is a Professor of Biblical Studies at Boyce College, the undergraduate school of the Southern Baptist Theological Seminary in Louisville, Kentucky. He also serves as an Associate Pastor at Kenwood Baptist Church.

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Silence is hard, because everything in our culture, everything in our hearts, and everything in our world pushes us to run our mouth off and express our opinion. Op-Eds in the paper, chat around the water cooler at work, the news media, social media, and the others things temps us to rashly voice our opinion, rather than be silent. But we Christians need to have control over our tongue and remember that sometimes the best possible thing we can do in a situation, it to sit silently, not open our mouth, and pray.

I know that this lesson was probably convicting for many of you; it sure was for me to write. But I want to leave you with some encouragement. We have in Jesus not only his teaching that helps us to determine when to speak and when to be silent, and not have only his example (which was perfect in holiness and judicious in speech), but we have the promise of himself. Turn with me to Isaiah 53. In this chapter, which is really the mountain top of a glorious book of prophecy, Isaiah is speaking about the coming suffering servant, the promised messiah. We know now in light of the New Testament that this prophecy spoke about Jesus. It tells us about how Jesus would grow up among men, how he would be despised, how he would be rejected, how he would acquainted with grief and sorrow, how he would be struck by God himself, pierced for our sins and crushed for our iniquities.

As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

For God is not a God of confusion but of peace, as in all the churches of the saints. The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.

Interestingly, Wayne Grudem and John Piper, of the Council on Biblical Manhood and Womanhood, write that these verses do not suggest women must be completely silent in church. And so, though the prohibition against disorder is for all times, the example of unruly women that Paul was addressing was a specific one.

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (2 Timothy 3:16-17).

For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account (Hebrews 4:12-13).

The grass withers and the flowers fall, because the breath of the LORD blows on them. Surely the people are grass. The grass withers and the flowers fall, but the word of our God stands forever (Isaiah 40:7-8).

Candice Watters is the editor of FighterVerses.com, a weekly devotional blog helping believers fight the fight of faith by memorizing Scripture. She is the author of Get Married: What Women Can Do to Help it Happen. In 1998, she and her husband, Steve, founded Boundless.

A highly respected teacher at Harding School of Theology for over 40 years, Dr. Richard Oster helps prepare students for work in Christian ministry (and a smaller number for doctoral studies elsewhere) by teaching courses in New Testament Greek and courses in the content of the New Testament. These courses include Acts of Apostles, Pauline letters, book of Revelation, NewTestament Theology, and historical and cultural backgrounds of the NewTestament. He is also an expert on ancient Ephesus.

In my work with the leaders of international disciple making movements, I have learned how the kingdom of God rapidly spreads because everyday people get to read and believe the Bible, they understand its basic message, and it radically changes their lives. Yes, they sometimes need help with the languages, background history, etc., but, more often than not, the truth emerges through using a plain reading hermeneutic combined with obedience. In fact, they often end up with a more robust biblical understanding than many theologians.

Oster: Regarding the Nicene Council, I very much appreciate the need in the 4th century Church to oppose the errors of the Arians with their false understanding of Christ. I do not, however, therefore elevate those documents to a level of significance that they become the normative lens for interpreting Scripture on any topic. If this is my understanding of the Nicene Creed, how much less authoritative are ecclesiastical documents written by individual Church Fathers penned in some cases half a millennium after Nicea. Even when ancient authors are extremely significant or perhaps even a joy to read, they still fall far beneath the standard of being Sacred Writings.

Turning to Scripture, Paul teaches that Christ will be subordinate to the Father for all eternity, and rightfully so since this eternal posture of submission (hypotassō) best captures the heart of the relationship between God the Father and the Son.

Harrington: Rick pointed us to an excellent resource that the leaders of the church he attends created after extensive study with Rick and others, including their senior minister, Rodney Plunket, PhD. It is called a Study with the Shepherds: Women and Men Serving the Church. As stated last time, we use this document extensively with permission. When quoted, we will reference it as SWS.

I am grateful that those are not the prevailing attitudes toward women today. I am grateful for those who wrestled with these passages of Scripture to make sense of the fullness of what God says about men and women. I am grateful for those who had the courage to contradict, correct, and instruct men in their wrong attitudes toward women.

SWS: Since we believe in the inspiration of Scripture and affirm the resulting commitment to sound principles of biblical interpretation, we cannot say chapter 14 trumps chapter 11 or that chapter 11 trumps chapter 14. . . . We cannot ignore 1 Cor. 11:2-16, which reveals women are praying and prophesying in the assembly . . . [and] we cannot ignore 1 Cor. 14:34-35 in which Paul states women should remain silent in the assembly.

The challenge for every student of the Word is to step back from a given text and review it in its entirety. With this in mind, it seems the structure of 1 Cor. 11-14 reveals that the problems addressed in these four chapters all relate to the assembly.

This same commitment to consistency in interpretation makes it difficult to regard 1 Cor. 11:2-16 as about non-assembly occurrences of praying and prophesying while knowing that 11:17-34 is about the assembly.

Therefore, this command is not addressing all the Christian women in Corinth but only the married women or, more likely, some group of married women. In light of the context, he does that because only they are creating disorder comparable to that created by tongue speakers without interpreters and prophets who speak simultaneously rather than one-at-a-time. The disorder appears to be the asking of interrupting questions during the assembly. Paul commands them to quit; instead, they are to ask their husbands when they get home. Even if 1 Cor. 11:2-16 were not part of 1 Corinthians, 1 Cor. 14:34-35 would still be best interpreted as a passage applicable only to married women.

So, in these verses, Paul is not prohibiting women from ever speaking in the assembly. He is commanding them to quit creating disorder by vocal disruptions. Why does he do that in 1 Cor 14:34-35? Because the purpose of this section is to bring order to the Corinthian assemblies.

SWS: It is true that in some ancient Greek manuscripts the passage located in our English Bibles at 1 Cor. 14:34-35 is found after what we have in v. 40. However, no ancient manuscripts are absent of this material. Therefore, these verses should be regarded as authentic.

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