Some Thoughts on Prayer Meetings
In certain quarters there is some agitation for permitting sisters to lead in prayer at assembly prayer meetings. In fact, in some places the practice has been adopted. Let us consider together two portions of Scripture having direct bearing on this matter, namely, 1 Corinthians 14 v 34, 35 and 1 Timothy 2 v 8-10.
In 1 Corinthians 14 v 34 we read Let your women keep silence in the assemblies. The silence is explained by the words that follow for it is not permitted to them to speak. The truth is emphatically repeated in the next verse, for it is a shame for a woman to speak in assembly.
Two verses later we are told that the things being written are the commandments of the Lord. By some it is contended that the word translated speak in verses 34 and 35 signifies to chatter. It is true that Greek lexicons give chatter as one of the meanings of the word, but the word is never so used in the New Testament, albeit the word occurs therein approximately three hundred times. (On the usage of the word see W.E. Vines Expository Dictionary). The word translated speak in this portion is frequently used in reference to speaking by the Lord Himself and is used of Gods speaking and that of the Holy Spirit.
Speaking undoubtedly includes speaking in prayer, just as speaking is involved in asking a question as the context proves. In verse 28 of the same chapter the word is used of speaking to God. Speaking is not restricted to teaching.
In 1 Timothy 2 v 8-10 instructions are set forth for men and women respectively. As is indicated by chapter 3, verses 14 and 15, of this letter, assembly order is very much in view. These things 1 write to thee . . . in order that thou mayest know how one ought to conduct oneself in Gods house, which is the assembly of the living God, the pillar and base of the truth. The verses under consideration in chapter 2 contain both a distinction and a comparison. The distinction is evident from the words the men (verse 8) and the women (verse 9). The word used here for men is never used of the female sex. (See W. E. Vines Expository Dictionary). Men and women are here in contrast.
The basic construction of the portion is I desire that the men pray. I desire that the women adorn themselves. There is a word for the men and a distinct word for the women.
In addition to the distinction there is a comparison. The word translated in like manner in verse 9 indicates this. We are not to infer from the word in like manner that the women too are to pray. The distinction already alluded to would be destroyed by such an interpretation. If the word pray was to be understood in verse 9, the word adorn would have been in the participial form adorning. The comparison, indicated by in like manner, is between things clearly stated. Holy and godly conduct is enjoined on the men and women alike. The men are to lift up holy hands without wrath or disputing. The women are to be characterised by shamfastness, discretion and good works.
It is true that the emphasis is on the comparison and not on the distinction, but the distinction remains. The emphasis is on the holy and godly walk which should be true of them and women alike. The force of the passage is as follows. Let the men, whose part it is to pray, do so in holiness of life and with their hearts at peace. Let the women, who by nature might concern themselves with artificial adornment, adorn themselves with modesty and discretion and by means of good works.
The silence of the sisters at the assembly prayer meeting is not out of harmony with other matters found in the Scriptures. We may name, for example, 1Timothy 2 v 11 and 12. Let the woman learn in silence with all subjection. But 1 suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. Attention is also drawn to the significant fact that in 1 Corinthians 15 v 5-8 no woman is named in the list there given of those to whom the Lord appeared in resurrection. We know from the gospels that women (notably Mary Magdalene) did see our blessed Lord in resurrection, but where public testimony to the fact is in view (as distinct from personal messages) women are not mentioned.
In 1 Corinthians 11 v 5 we read the words every woman praying or prophesying. It has been argued by some that as the prophesying could not be inaudible, there is no ground for insisting that the praying must be inaudible. Obviously this Scripture must be interpreted consistently with all other statements of Scripture. In the light of 1 Corinthians 14 v 34 and 35 the prophesying of 1 Corinthians 11 v 5 could not be in assembly and the praying must either be inaudible or not in assembly.
May we all recognise that permitting women to lead in prayer in assembly is contrary to Scripture and therefore is not of God. I would also express the judgement that whenever men and women are found together in prayer, the men only should pray audibly.
In closing I suggest that the following comment by C. F. Hogg is most apposite: It is too much forgotten that in the churches of the saints all should pray, though but few, and they men-brethren, may lead audibly the prayers of all. The effectiveness of public prayer depends not on the utterances of the few but on the exercise of the many.