I. WOMEN HAVE A PLACE IN THE CHURCH. Christianity exalts woman. It found her degraded; it ennobles her. In Christ there is neither male nor female (Galatians 3:28).

II. WOMEN HAVE MANY MINISTRIES CONNECTED WITH THE CHURCH. If excluded from some positions, how many are still open to woman! In not a few of these she is unrivalled by the other sex. If woman may not do some work, man cannot do other. Christianity has opened to woman a most wide sphere of usefulness. It is quite an open question whether the Church has received more help from men or women; not a few would say from women. The Church owes a vast debt to the holy women who have been enrolled amongst her adherents.

III. WOMEN ARE DEBARRED BY THE APOSTLE FROM SPEAKING IN CHURCH ASSEMBLIES, On the ground of propriety. Does not accord with woman's true position. This position indicated in the Law (Genesis 3:16), and laid down in the eleventh chapter of this Epistle. It had been foretold, "Your sons and your daughters shall prophesy" (Joel 2:28), and in Acts 21:9 we read of four daughters of Philip who prophesied; but in neither case is anything said of prophesying in public and mixed assemblies. The apostle does not prohibit women from prophesying, but only from prophesying in public. This, according to his view, would conflict with modesty and with woman's rightful position, and would lead to many evils. It is an evasion to discriminate between women speaking in Church meetings and women addressing general congregations. The apostle's objection was to the public character of the act, and when he is speaking of "meetings of the Church" in this very chapter, he is referring to gatherings to which unbelievers had access (ver. 24).

IV. WOMEN'S INSTRUCTION ENCOURAGED. To supplement instruction of the sanctuary, women may ask questions at home of their husbands. It may be said - What are those to do who have no husbands? Emphasis seems to rest upon "their own" (Revised Version) rather than upon "husbands." It would be acting in the spirit of the apostle's injunction for the unmarried to ask their relatives or personal friends. There seems no possible reason why an unmarried woman should be allowed to speak in public mixed assemblies whilst a married woman is debarred, but rather the reverse.

1. We have here incidentally indicated a special and most important sphere of woman - the home. A beautiful temple for the exercise of woman's ministry. Oratorical females are frequently poor housewives.

2. A suggestion that husbands should be well furnished with religious knowledge. The head of the house should not be an empty head. If he glories in a superior position, he should realize its responsibilities. But many people like their office more than its duties.

3. Evidence that women are not in the religious sphere to be mere automata. They are not to be the dupes of priests. They are to think, ask questions, understand. They are not to be kept in ignorance. Intelligent service is expected from them. Highest culture is as open to them as to men. There is nothing unwomanly in being well informed. - H.

I. HER SPHERE.

1. Not in public, but at home.

2. Not (except in extraordinary cases, 1 Corinthians 11:5) to teach, but to learn.

3. Not to command, but obey.

II. HER OBLIGATION TO KEEP WITHIN IT.

1. Arises out of her natural position.

2. Is confirmed by the command of God.

3. Should be dictated by modesty.

(J. Lyth, D. D.)

I. WOMEN HAVE A PLACE IN THE CHURCH. Christianity found woman degraded: it exalts her. In Christ there is neither male nor female.

II. WOMEN HAVE MANY MINISTRIES CONNECTED WITH THE CHURCH. If excluded from some positions how many are still open to women! In not a few of these she is unrivalled by man, who cannot do what she does. The Church owes a vast debt to its holy women.

III. WOMEN ARE DEBARRED BY THE APOSTLE FROM SPEAKING IN CHURCH ASSEMBLIES. On the ground of propriety. Does not accord with woman's true position (Genesis 3:16; 1 Corinthians 11:1.). It had been foretold that "your sons and daughters shall prophesy," and we read that Philip's daughters prophesied; but in neither case is anything said about prophesying in public and mixed assemblies, which is what Paul forbids, inasmuch as it would conflict with modesty and woman's rightful position, and would lead to many evils

IV. WOMAN'S INSTRUCTIOIN ENCOURAGED. To supplement instruction of the sanctuary, women may ask questions at home of their husbands or relatives (R.V.). We have here incidentally indicated —

1. A special and most important sphere of woman — the home. A beautiful temple for her ministry. Oratorical females are frequently poor housewives.

2. A suggestion that husbands should be well furnished with religious knowledge. The head of the household should not be an empty head.

3. Evidence that women in the religious sphere are not to be mere automata. They are not to be dupes of priests. They are to ask questions, and not to be kept in ignorance. Intelligent service is expected from them.

(E. Hurndall, M. A.)

I. THERE ARE THREE VIEWS OF THIS MATTER.

1. That this utterance is official and conclusive. Women are not to speak, however gifted they are.

2. That the authority of the apostle cannot settle the question. Paul forbad women to speak, but he had no business to.

3. That while the Scriptures are of binding authority in matters of faith and morals, this and other injunctions are local, national, and therefore transient.This latter is the position now to be proved.

I. IT WAS NOT THE DESIGN OF CHRISTIANITY TO DETERMINE MANNERS, CUSTOMS, FORMS OF GOVERNMENT AND ECCLESIASTICAL INSTITUTIONS. Its aim was to build a new man in Christ Jesus, and to this inspired manhood was left the utmost liberty in respect to externals. This view is corroborated by the whole testimony of history. The modern Church is totally different from the assemblies of the first Christians. The civil state has been revolutionised since the time of Christ. The family has changed, and no one organisation resembles the organisations of two thousand years ago. The presumption is that when Christ was leaving everything else to the wisdom and experience of after times it did not step in with this single exception and fix the position of women. Such a course would have been contrary to its genius in every other direction.

II. SUCH A UNIVERSAL, LIMITATION COULD NOT HAVE TAKEN PLACE WITHOUT VIOLENCE TO JEWISH IDEAS. Woman was far more nearly equal to man among the Hebrews than among other Oriental nations. She was a public instructor. Note the cases of Miriam, Deborah, Hannah, Huldah, Anna, and the prediction of Joel, "Your sons and your daughters shall prophesy," with Peter's comment in Acts 2. So when the Spirit of God rests upon them, and they have a message to give, if you undertake to set up the letter of Paul round about them, I will set up the message which says, "On My handmaidens will I pour out My Spirit, and they shall prophesy." True, in the synagogue it was forbidden women to teach, but the service was not extemporary, but liturgical and expository; and women had not the technical education for it. But outside the synagogue it was eminently in accordance with the Hebrew sentiment that women should speak out — and speak in meeting too.

III. ONLY TO GREEK CHURCHES WERE THERE SUCH LIMITATIONS TO WOMAN'S RIGHTS AND PRIVILEGES. The text and 1 Timothy 2:11, 12 were addressed not to Jewish, but to Greek assemblies. Why this distinction? Look at the condition of Greek women. The highest thought of womanhood that the Greeks had was that a woman should remain at home, that she should serve her husband and his household, and that she should not be known beyond her own family. She was not permitted to go into the street unless veiled, otherwise her reputation for virtue was destroyed. For a woman to do what is done by women in modern civilised nations — to develop that which the poorest man toils to give his daughters — to learn music, poetry, art, and philosophy, was to stamp her as a courtesan. Such being the popular feeling and custom, what would have been the effect if a Greek had looked in on a Christian meeting and seen a woman rise uncovered and pour out her heart? He would have said, "That is Christianity, is it? Why, then the Church is but a house of orgies. I understand your new religion. It teaches our wives that they must forsake their virtue, and go out into public exposure and do as courtesans do." Therefore it was that Paul said, "You shall not violate the customs of your country. You shall not bring into discredit the religion of Christ by doing that which can be interpreted but in one direction by every man who sees it. I forbid your women to teach in Greek communities."

IV. WHAT, THEN, MAY BE CONSIDERED A FAIR INTERPRETATION OF THIS?

1. Is it right to say that this is the last word which the genius of Christianity had for women? Are you to take a command which had a peculiar interpretation in one province of the globe and in no other, and make it the criterion for judging of woman's position and instruction everywhere? Shall this be done where Christianity has raised and inspired woman, and shall a manacle, which belonged to the degradation of the Greek period, be put upon the limbs of enfranchised womanhood? You might as well say that the command of the physician to the leper is the prescription that you should take care of your children by.

2. Scripture commands are binding only where they apply: e.g., we are commanded to "honour the king," but what about countries where there is no king? And you cannot give a rigid interpretation to the text without running against the whole fruit of civilisation for the last 1,800 years. Are you going to put back the shadow on the dial? Christianity has made woman a prophetess, and no false interpretation of the text can ever close her mouth.

3. It is fair to apply to this subject the argument of Peter in Acts 11:17. If in the providence of God women are called to preach, if their discourse is accompanied with power from on high, and blessed to the salvation of souls, then the Spirit itself bears witness to the right of woman to speak, and who are we that we should resist God?

4. Paul's doctrine in Galatians 3:27, 28, is the Christian doctrine for the future. "In Christ there is neither male nor female." Faith, hope, love, learning, eloquence, etc., have no sex. Whoever can bring the kingdom of God nearer to men has the right to do so. We have trumpets enough; let us have some flutes. Women can sing and speak in the secular sphere often to mightier effect than men; why not, then, in the Divine?

(H. W. Beecher.)

Corinthians, PaulCorinthAnything, Assembly, Chatter, Church, Desire, Disgraceful, Home, Husbands, Improper, Inquire, Learn, Married, Privately, Puts, Question, Questions, Shame, Shameful, Speak, Talking, Wish, Women1. Prophecy is commended,
2. and preferred before speaking in tongues,
6. by a comparison drawn from musical instruments.
12. Both must be referred to edification,
22. as to their true and proper end.
26. The true use of each is taught,
27. and the abuse rebuked.
34. Women in the churches.

1 Corinthians 14:33-35

     5707   male and female

1 Corinthians 14:33-37

     5217   authority, in church

1 Corinthians 14:34-35

     5735   sexuality

1 Corinthians xiv, 20
Brethren, be not children in understanding: howbeit, in malice be ye children, but in understanding be men. It would be going a great deal too far to say, that they who fulfilled the latter part of this command, were sure also to fulfil the former; that they who were men in understanding, were, therefore, likely to be children in malice. But the converse holds good, with remarkable certainty, that they who are children in understanding, are proportionally apt to be men in malice: that is, in proportion …
Thomas Arnold—The Christian Life

Gunsaulus -- the Bible Vs. Infidelity
Frank Wakely Gunsaulus was born at Chesterville, Ohio, in 1856. He graduated from Ohio Wesleyan University in 1875. For some years he was pastor of Plymouth Church, Chicago, and since 1899 pastor of Central Church, Chicago. He is also president of the Armour Institute of Technology. He is a fascinating speaker, having a clear, resonant voice, and a dignified presence. His mind is a storehouse of the best literature, and his English style is noteworthy for its purity and richness. He is the author …
Various—The World's Great Sermons, Volume 10

Here is the Sum of My Examination Before Justice Keelin, Justice Chester, Justice Blundale, Justice Beecher, Justice Snagg, Etc.
After I had lain in prison above seven weeks, the quarter-sessions were to be kept in Bedford, for the county thereof, unto which I was to be brought; and when my jailor had set me before those justices, there was a bill of indictment preferred against me. The extent thereof was as followeth: That John Bunyan, of the town of Bedford, labourer, being a person of such and such conditions, he hath (since such a time) devilishly and perniciously abstained from coming to church to hear Divine service, …
John Bunyan—Grace Abounding to the Chief of Sinners

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very …
John Bunyan—Grace Abounding to the Chief of Sinners

Things to be Meditated on as Thou Goest to the Church.
1. That thou art going to the court of the Lord, and to speak with the great God by prayer; and to hear his majesty speak unto thee by his word; and to receive his blessing on thy soul, and thy honest labour, in the six days past. 2. Say with thyself by the way--"As the hart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? For a day in thy courts is better than a thousand …
Lewis Bayly—The Practice of Piety

The Miracle of Tongues.
"If any man speak in an (unknown) tongue, . . . let one interpret. But if there be no interpreter, let him speak to himself, and to God."-- 1 Cor. xiv. 27, 28. The third sign following the outpouring of the Holy Spirit consisted in extraordinary sounds that proceeded from the lips of the apostles--sounds foreign to the Aramaic tongue, never before heard from their lips. These sounds affected the multitude in different ways: some called them babblings of inebriated men; others heard in them the great …
Abraham Kuyper—The Work of the Holy Spirit

The Second Wall.
The second wall is even more tottering and weak: that they alone pretend to be considered masters of the Scriptures; although they learn nothing of them all their life, they assume authority, and juggle before us with impudent words, saying that the Pope cannot err in matters of faith, whether he be evil or good; albeit they cannot prove it by a single letter. That is why the canon law contains so many heretical and unchristian, nay, unnatural laws; but of these we need not speak now. For whereas …
Martin Luther—First Principles of the Reformation

Luther's First Preface.
To the "Geystliche Gsangbuechlin, Erstlich zu Wittenberg, und volgend durch Peter schoeffern getruckt, im jar m. d. xxv. Autore Ioanne Walthero." That it is good, and pleasing to God, for us to sing spiritual songs is, I think, a truth whereof no Christian can be ignorant; since not only the example of the prophets and kings of the Old Testament (who praised God with singing and music, poesy and all kind of stringed instruments) but also the like practice of all Christendom from the beginning, …
Leonard Woolsey Bacon—The Hymns of Martin Luther

Women are not Permitted to Speak at the Time of the Divine Liturgy...
Women are not permitted to speak at the time of the Divine Liturgy; but, according to the word of Paul the Apostle, "let them be silent. For it is not permitted to them to speak, but to be in subjection, as the law also saith. But if they wish to learn anything let them ask their own husbands at home." Notes. Ancient Epitome of Canon LXX. Women are not permitted to speak in church. "Let your women keep silence in the churches; for it is not permitted unto them to speak," is the passage referred …
Philip Schaff—The Seven Ecumenical Councils

Eighteenth Day for Peace
WHAT TO PRAY.--For Peace "I exhort therefore, first of all, that supplication be made for kings and all that are in high places; that we may lead a tranquil and quiet life in all godliness and gravity. For this is good and acceptable in the sight of God our Saviour."--1 TIM. ii"He maketh wars to cease to the end of the earth."--PS. xlvi. 9. What a terrible sight!--the military armaments in which the nations find their pride. What a terrible thought!--the evil passions that may at any moment bring …
Andrew Murray—The Ministry of Intercession

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

Of Deeper Matters, and God's Hidden Judgments which are not to be Inquired Into
"My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favour; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man's power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet, …
Thomas A Kempis—Imitation of Christ

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The Preacher as a Christian.
In the last lecture I spoke of St. Paul as a Man, showing how remarkable were his endowments and acquirements, and how these told in his apostolic career. But it was not through these that he was what he was. Great as were the gifts bestowed on him by nature and cultivated by education, they were utterly inadequate to produce a character and a career like his. It was what Christianity added to these that made him St. Paul. It is right enough that we should now recognise the importance of his natural …
James Stalker—The Preacher and His Models

Fifteenth Day. The Holy Spirit.
But this spake He of the Spirit, which they that believed on Him were to receive: for the Holy Spirit was not yet: because Jesus was not yet glorified.'--John vii. 39. 'The Comforter, even the Holy Spirit, whom the Father will send in my name, He shall teach you all things.'--John xiv. 26. 'God chose you to salvation in sanctification of the Spirit, and belief of the truth.'--2 Thess. ii. 13. (See 1 Pet. i. 2.) It has sometimes been said, that while the Holiness of God stands out more prominently …
Andrew Murray—Holy in Christ

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety

Spiritual Gifts.
"But desire earnestly the greater gifts. And a still more excellent way show I unto you." --1 Cor. xii. 31 (R.V.). The charismata or spiritual gifts are the divinely ordained means and powers whereby the King enables His Church to perform its task on the earth. The Church has a calling in the world. It is being violently attacked not only by the powers of this world, but much more by the invisible powers of Satan. No rest is allowed. Denying that Christ has conquered, Satan believes that the time …
Abraham Kuyper—The Work of the Holy Spirit

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety

That the Unskilful Venture not to Approach an Office of Authority.
No one presumes to teach an art till he has first, with intent meditation, learnt it. What rashness is it, then, for the unskilful to assume pastoral authority, since the government of souls is the art of arts! For who can be ignorant that the sores of the thoughts of men are more occult than the sores of the bowels? And yet how often do men who have no knowledge whatever of spiritual precepts fearlessly profess themselves physicians of the heart, though those who are ignorant of the effect of …
Leo the Great—Writings of Leo the Great

The Holy Spirit Guiding the Believer into a Life as a Son.
The Apostle Paul writes in Rom. viii. 14, R. V., "For as many as are led by the Spirit of God, these are the sons of God." In this passage we see the Holy Spirit taking the conduct of the believer's life. A true Christian life is a personally conducted life, conducted at every turn by a Divine Person. It is the believer's privilege to be absolutely set free from all care and worry and anxiety as to the decisions which we must make at any turn of life. The Holy Spirit undertakes all that responsibility …
R. A. Torrey—The Person and Work of The Holy Spirit

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all …
Philip Doddridge—Practical Discourses on Regeneration

The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew …
Henry T. Sell—Studies in the Life of the Christian

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