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Acts 21:1-9 Philip Had Four Daughters Which Did Prophesy

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Acts 21:1-9 Philip Had Four Daughters Which Did Prophesy

Paul goes up to Jerusalem for the last time

[Study Aired August 6, 2023]

Act 21:1  And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:
Act 21:2  And finding a ship sailing over unto Phenicia, we went aboard, and set forth.
Act 21:3  Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.
Act 21:4  And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.
Act 21:5  And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.
Act 21:6  And when we had taken our leave one of another, we took ship; and they returned home again.
Act 21:7  And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
Act 21:8  And the next day we that were of Paul’s company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.
Act 21:9  And the same man had four daughters, virgins, which did prophesy.

In our last study, Paul and his traveling companions had just left the elders of Ephesus who had met Paul in Miletus, a city south of Ephesus. He had warned them he knew that ‘after his departing grievous wolves would arise in the church of their own elders and would devour and scatter the Lord’s flock.’ He had also told them that it had been revealed to him that ‘they would see his face no more’, and they were all heartbroken at his words, and they all expressed their sadness at such a thought:

Act 20:36  And when he had thus spoken, he kneeled down, and prayed with them all.
Act 20:37  And they all wept sore, and fell on Paul’s neck, and kissed him,
Act 20:38  Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

We have come to Acts 21 where Paul agrees to demonstrate before all that ‘he is not teaching the Jews among the Gentiles to forsake Moses, and that he himself is walking orderly and keeping the law of Moses’ while teaching the Gentiles that they “observe no such thing”:

Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

This was the “decree of the apostles and elders” given them by the holy ghost, which Paul and Silas shared with all the churches after the conference in Jerusalem about whether Gentiles needed to be circumcised and keep the law of Moses:

Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Act 15:29  That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

Act 16:1  Then came he [and Silas (Acts 15:40)] to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
Act 16:2  Which was well reported of by the brethren that were at Lystra and Iconium.
Act 16:3  Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
Act 16:4  And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
Act 16:5  And so were the churches established in the faith, and increased in number daily.

These verses in Acts 16 above deal with the beginning of Paul’s second journey, during which he established new churches in Phillipi, Thessalonica, Berea, and Corinth where he spent a year and a half:

Act 18:9  Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
Act 18:10  For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
Act 18:11  And he continued there a year and six months, teaching the word of God among them.

Paul had just established the church in Corinth and Berea, Thessalonica, and Philippi on this second journey. It was only on this third journey that he was led by the Lord, apparently through a suggestion from some of ‘them of Macedonia and Achaia’ to make a certain contribution for the poor saints which are at Jerusalem” (Rom 15:26).

Paul knew that a gift from the Gentile Christians to the Jewish Christians in their time of need would serve to unify the entire church, which is what happens when we all love and support each other:

Eph 4:16  From whom [Christ] the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying [G3619: ‘oikodome’] of itself in love.

Here is the BT+ definition of the Greek word ‘oikodome’, G3619:

Of course, the spiritual meaning of building each other up spiritually is the primary and most important meaning of the Greek word ‘oikodome’, but when we minister to each other’s physical needs we demonstrate our concern for our spiritual needs also. That was why he went up to Jerusalem at the end of his third journey with all his Gentile traveling companions with this financial gift from all the Gentile churches.

Paul Goes up to Jerusalem for the last time

Act 21:1  And it came to pass, that after we were gotten from them, [from the elders of Ephesus who had gathered together with the apostle Paul in Miletus] and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:
Act 21:2  And finding a ship sailing over unto Phenicia, we went aboard, and set forth.
Act 21:3  Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.

Here is a map of that leg of this third journey:

https://www.conformingtojesus.com/images/webpages/pauls_third_missionary_journey1.jpeg

Act 21:4  And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

These brothers were made to know that bonds and afflictions awaited Paul in Jerusalem. This is what he had told the Ephesian elders before leaving them back in Miletus:

Act 20:22  And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
Act 20:23  Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.

Paul had been preparing and ‘boasting’ of this gift for years, and he was led by the spirit to take it up to Jerusalem with the men whom the churches had picked to go with him:

1Co 16:1  Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
1Co 16:2  Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
1Co 16:3  And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
1Co 16:4  And if it be meet that I go also, they shall go with me.

2Co 9:2  For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

Act 21:5  And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.
Act 21:6  And when we had taken our leave one of another, we took ship; and they returned home again.

This church in Tyre was in the province of Phenice. It was not one Paul had established. It would have been established by those who fled Jerusalem “upon the persecution that arose about [the stoning of] Stephen”:

Act 11:19  Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

At that time those who had fled Jerusalem preaching “the word to none but unto the Jews only.” This was without a doubt a mainly Jewish church, and yet they showed such great affection to Paul and his company that Paul spent seven days with that church in Tyre, and then the whole church accompanied him and his companions out of the city all the way to the port where they all prayed together on the shore of the Mediterranean Sea before boarding the ship to sail to another city with another Jewish congregation in Ptolemais.

Act 21:7  And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
Act 21:8  And the next day we that were of Paul’s company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.

If “we that were of Paul’s company” included all those who “accompanied him into Asia” then Philip had quite a large group to care for:

Act 20:4  And there accompanied him into Asia [1] Sopater of Berea; and of the Thessalonians, [2] Aristarchus and [3] Secundus; and [4] Gaius of Derbe, and [5] Timotheus; and of Asia, [6] Tychicus and [7] Trophimus.

Silas is not mentioned at this point. Paul may have sent him to minister to one of the churches. Not including Silas, but including Paul and Luke, Philip would have at least nine people in his home.

Act 21:9  And the same man had four daughters, virgins, which did prophesy.

When we read that “[Philip] had four daughters, virgins, which did prophesy” Luke is not at all telling us they were bishops and elders in the church in Caesarea. Here are a couple of links dealing with the subject of women being teachers and preachers in the church.

https://www.iswasandwillbe.com/can-women-preach/

https://www.iswasandwillbe.com/the-head-of-christ-is-god/

The last third of the second link, The Head of Christ is God, is the part which deals with the subject of women prophesying. What we are told is that “every woman [including Philip’s four daughters] who prays or prophesieth with her head uncovered dishonoreth her head.”

1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
1Co 11:4 Every man praying or prophesying, having his head covered, dishonoureth his head.
1Co 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
1Co 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
1Co 11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
1Co 11:8 For the man is not of the woman; but the woman of the man.

What is the meaning of “her head uncovered?” It means she has removed her covering, which is her glory. In other words, she has usurped the position of her head. Physically, that is a woman’s husband and spiritually, it is Christ to whom we are all, male and female, espoused as our “husband”:

2Co 11:2  For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

“The head of every man is Christ, but the head of the woman is the man.” This statement is not speaking only of marriage. It has to do with the order which God has instituted in “the things that are made” which reveal the invisible things of God:

Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

The reason given for why women are supposed to be “covered” when they pray or prophesy is “Because the man is not of the woman; but the woman is of the man,” meaning that what we are demonstrating in our acknowledgment of these facts is that we understand and see that the Father is not of Christ but Christ is of the Father. It is by demonstrating the physical order that we learn of invisible spiritual order.

That is why is God spends so much of chapter 11 of 1 Corinthians explaining to us the relationship Christ has with His father. These verses of scripture teach us that the relationship between the man and the woman demonstrates Christ’s relationship to His father. The reason given is so we will know how to conduct ourselves “when you come together into one place.” That point is made three times in this same chapter:

1Co 11:18 For first of all, [1] when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
1Co 11:20 [2] When ye come together therefore into one place, this is not to eat the Lord’s supper.
1Co 11:33 Wherefore, my brethren, [3] when ye come together to eat, tarry one for another.
1Co 11:34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Part of this chapter is about how we are to conduct ourselves “when we come together in one place.” In giving these behavioral instructions, we are told that a woman is not to pray or prophesy with her head uncovered. A ‘covered head’ is explained as God being the head of Christ, Christ being the head of the man and the man being the head of the woman.

1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
1Co 11:4 Every man praying or prophesying, having his head covered, dishonoureth his head [Christ].
1Co 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head [her husband and thereby Christ]: for that is even all one as if she were shaven.

We are not talking about a physical veil as is the custom for women to wear in Middle eastern countries even to this day. The covering is Christ being the head of the man and the man being the head of the woman; not because they are a married couple, but for this reason:

1Co 11:8 For the man is not of the woman; but the woman of the man.

This is all to remind us that “the head of Christ is God.” The false, unscriptural doctrine of the trinity, a doctrine of three “co-equal members of one Godhead” promotes a lack of order. It promotes a homosexual attitude which says there is no need for a single head of a household. It promotes confusion in the family, and it promotes confusion in the church. On the other hand, God wants us to be an example of His order; not just in spirit but also in “walk” in our physical bodies:

1Co 14:33  For God is not the author of confusion, but of peace, as in all churches of the saints.
1Co 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.
1Co 14:35  And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
1Co 14:36  What? came the word of God out from you? or came it unto you only?
1Co 14:37  If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
1Co 14:38  But if any man be ignorant, let him be ignorant.
1Co 14:39  Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
1Co 14:40  Let all things be done decently and in order.

Do any of these verses tell us that we cannot solicit women to speak in our fellowship? Obviously not, because Paul spoke to “women not a few” in every city:

Act 16:13  And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.

Act 17:4  And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

Act 17:12  Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

Christ never spoke a word unless He was told to do so by His Head, His covering, His Father. If I speak a word which has not been spoken in scripture, if any man cannot demonstrate that he is speaking in accord with God’s Word, that man or that woman is prophesying with his or her head “uncovered.”

What then, are the differences between the functions of men and women “in the church”? The very apostle, who under inspiration of God’s holy spirit, wrote…

1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

…also wrote:

Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus..

Now if “there is neither male nor female: for ye are all one in Christ Jesus,” why then does Paul say, “The head of the man is Christ and the head of the woman is the man?” If there is “neither bond nor free… in Christ” why then did Paul send Onesimus back to his owner Philemon?

The writings of Paul and Peter and the words of Christ Himself answer this dilemma. We are all “one in Christ” only “in spirit” as a “many membered body” (1Co 12). That phrase “in Christ” means we are “one in Christ” only in down payment form which will not be realized in the fullness of the inheritance until we are resurrected:

Eph 1:12 That we should be to the praise of his glory, who first trusted in Christ.
Eph 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14 Which is the earnest [Greek: arrhabōn – down payment] of our inheritance until the redemption of the purchased possession [the resurrection], unto the praise of his glory.

Christ clarified this very point for the unbelieving Sadducees who asked Him this question:

Mat 22:23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
Mat 22:24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
Mat 22:25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
Mat 22:26 Likewise the second also, and the third, unto the seventh.
Mat 22:27 And last of all the woman died also.
Mat 22:28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
Mat 22:29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
Mat 22:30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

Christ puts the resurrection yet future. John also points out that the resurrection and “our inheritance… the redemption of the purchased possession,” is yet future:

1Jn 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

“In Christ there is neither male nor female” is a spiritual fact which will not be fully realized until the resurrection. I will be the first to tell you that every word of God must be experienced inwardly before we will be in a position to rule and reign over others outwardly. Nevertheless, we must never forget there is a ‘Will Be’ component to those words, and “it does not yet appear what we shall be.” In the meantime, we are to “glorify God in your body, and in your spirit, which are God’s.”

Paul warns us against those who do not see the need to wait for the resurrection when there will be “neither marrying nor giving in marriage:”

2Ti 2:18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

Yet those who point to Galatians 3:28 to justify their desire to nullify “the commandments of the Lord” concerning a woman’s place within the body of Christ, are effectively saying that the resurrection is past. They are taking the “down payment of the Spirit” as having already received the “fulness of Christ… the inheritance of the purchased possession”, and they casually dismiss all the verses which prohibit women from being ordained ministers and teachers in the church. The next logical conclusion is that since we are neither male nor female, but we are all one in Christ, therefore there is no need for husbands to be the heads of their families or the head of their wives. Since women no longer need to be quiet in church, they no longer need to “submit unto your husband as unto Christ.”

Eph 5:22  Wives, submit yourselves unto your own husbands, as unto the Lord.
Eph 5:23  For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
Eph 5:24  Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

What does God’s Word say is the part women are to play in a church? Does ‘in Christ there is neither male nor female’ mean that women should now aspire to become a Deborah and become the judges of God’s people? Are they now to become ministers and teachers in the churches because men, who profess to be Christians, like Barak have abrogated their God- given place in His service?

It is instructive for us to notice that the admonitions given as to what is the order to be maintained in God’s church are not addressed to women. They are addressed to men:

1Co 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.

1Ti 2:9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
1Ti 2:10 But (which becometh women professing godliness) with good works.
1Ti 2:11 Let the woman learn in silence with all subjection.
1Ti 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
1Ti 2:13 For [because] Adam was first formed, then Eve.
1Ti 2:14 And Adam was not deceived, but the woman being deceived was in the transgression.
1Ti 2:15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

These words are all addressed to those men who ought to be the elders and leaders in the churches. “Adam was not deceived” does not mean that Adam did not also transgress. He certainly did. He just did so willingly and knowingly, rather than to be separated from his wife:

Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

It is in this way, knowing the consequences of what he was doing, that Adam is a figure of Christ. While Adam was the willing channel of death to all, Christ, through partaking of that death, is also the willing channel of life to all. There is plenty of ‘transgression’ to go around for both men and women, but what we need now to understand, as it concerns ‘Philip’s four daughters who did prophesy’, is what the difference is between prophecy and teaching. Only then can we understand how Paul can say that a woman can prophesy with her head covered but she cannot teach. So, we will use this study to make clear what is the difference between prophesying and teaching.

To begin our search for the Biblical answer to this question, we are going to list all the verses in the New Testament besides this verse concerning Philp’s four daughters who prophesied, which deal with prophetesses and women prophesying. We want only to know what these women were doing.

The word ‘prophetess’ appears only twice in the New Testament. The first is in a positive sense and the second is in a negative light. Here is the first positive appearance of this word:

Luk 2:36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
Luk 2:37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.
Luk 2:38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

Anna was a prophetess. What did she do in this capacity? She “served God with fastings and prayers night and day.” She also “came in that instant and gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Israel.”

To understand what “that instant” means we must read about what happened just before “that instant:”

Luk 2:21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.
Luk 2:22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present [him] to the Lord;
Luk 2:23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
Luk 2:24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
Luk 2:25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
Luk 2:26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
Luk 2:27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
Luk 2:28 Then took he him up in his arms, and blessed God, and said,
Luk 2:29 Lord, now lettest thou thy servant depart in peace, according to thy word:
Luk 2:30 For mine eyes have seen thy salvation,
Luk 2:31 Which thou hast prepared before the face of all people;
Luk 2:32 A light to lighten the Gentiles, and the glory of thy people Israel.
Luk 2:33 And Joseph and his mother marvelled at those things which were spoken of him.
Luk 2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
Luk 2:35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

The very next verse begins relating what the prophetess Anna said concerning Christ. So, Anna heard Simeon state that this child was the Christ, and “She also “came in that instant and gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Israel.” Anna bore witness “to all them that looked for redemption in Israel” to what she had heard Simeon say.

Here is the second mention of a prophetess in the New Testament:

Rev 2:20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

A few other New Testament verses come immediately to mind when reading Revelation 2:20:

1Ti 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

The church at Thyatira allowed a prophetess to teach and to seduce God’s servants to commit fornication, and to eat things [false doctrines] sacrificed unto idols. The ‘food’ Jezebel was serving up was all her false doctrines. Jezebel certainly did not bother to “cover her head.” That is one thing we know characterizes the spirit of Jezebel. Jezebel had a man murdered for her husband’s sake and didn’t even bother to tell her husband what she was doing (1Kg 21:5-15).

Then why does Paul tell us a woman can prophesy if her head is ‘covered’?

1Co 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

Again, in our present study we are told:

Act 21:9 And the same man [Philip] had four daughters, virgins, which did prophesy.

We have two scriptural witnesses in the New Testament which tell us that women can ‘prophecy.’ The first is here in Acts 21:9 and the second is 1 Corinthians 11:5. In the same epistle in which Paul tells us a woman can prophesy with her head covered, just three chapters later he also informs us that women are to “keep silent in the church” and “that the things I write unto you are the commandments of the Lord.”

1Co 14:31 For ye [ye men] may all prophesy one by one, that all may learn, and all may be comforted.
1Co 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.
1Co 14:35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
1Co 14:36 What? came the word of God out from you? or came it unto you only?
1Co 14:37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

“Came the word of God… unto you only?” Do you “think yourself to be spiritual?” Well, if you do, maybe you need to reread verse 37 a few times and allow those inspired words to sink into your ‘spiritual’ mind. Paul’s epistles were written under the inspiration of the holy spirit, and these admonitions are spiritual admonitions carrying with them spiritual truths. When we become so bold as to say these words which Paul, under inspiration of God’s Spirit, admonishes us to consider as “spiritual… commandments of the Lord,” are in reality nothing more than Paul’s personal opinion concerning physical order in a physical congregation, then we are defying the apostle and the holy spirit, and we are making ourselves the arbiters of what is and what is not the inspired Words of God. All who do this, most of the Protestant churches and many Catholics also, are at the same time both “adding to” and “taking from” the plain, straightforward words of God… “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.”

Here is what James says about the scriptures:

Jas 4:5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?
Jas 4:6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
Jas 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.

To submit to God, is to submit to His Word. When one part of the body of Christ lusts and envies the function of another part of the body, there is pride and “every evil work.”

Jas 3:13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
Jas 3:14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
Jas 3:15 This wisdom descendeth not from above, but is earthly, sensual, devilish.
Jas 3:16 For where envying and strife is, there is confusion and every evil work.

Pilate asked the question,’What is Truth?’ Christ Himself gives us the answer:

Joh 17:17 Sanctify them through thy truth: thy word is truth.

The fact that the Pharisees could quote the Old Testament and still not understand it, testifies only to their blinded condition. It does not testify to the inefficacy of the scriptures themselves. I will also pose this question to those who feel that they have “progressed” beyond the plain words of scripture; “do you think the scripture says in vain” (Jas 4:5)…

1Co 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.
1Co 14:36 What? came the word of God out from you? or came it unto you only?
1Co 14:37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

We will all be best served to believe that Paul’s words “are the commandments of the Lord” and must be obeyed. Nevertheless, we still must confront the verses which say a woman can ‘prophesy.’ We still have to answer the question which always comes up ‘What is the difference between ‘prophecy’ and ‘teaching?’ How can Paul say “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,” and in the same breath say that a woman can prophesy if her head is covered?

1Co 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

The only way we will come to understand this is to when we come to see that Paul, who was an Old Testament scholar, understood clearly that the word ‘prophecy’ had a very broad definition which included much more than men “speaking to the edification, exhortation and comfort” of the entire congregation:

1Co 14:3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

If “edification, exhortation and comfort” are the full and complete definition of the word ‘prophesy’, then Paul is contradicting himself when he tells us women can prophesy but they cannot teach. After all, what is teaching if it does not edify and exhort and comfort the person being taught? On the other hand, if the definition of this word ‘prophesy’ is much broader than simply teaching to edify, exhort and comfort, then Paul would not be contradicting himself at all when he says a woman can prophesy with her head covered, yet not teach. Philip’s daughters also could be prophetesses and still not be teachers in the church. The next step we must take in our quest for Truth should be to ask our heavenly Father to show us what His Spirit had in mind whenever it inspired the “holy men of old” to use this word ‘prophesy.’ Paul certainly knew every way this word was used in the Old Testament and was a “scribe instructed unto the kingdom of heaven.”

Mat 13:52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

2Ti 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

Does that sound like we are ever intended to come to the point where we can leave the scriptures behind under the guise of ‘progressing in the spirit?’ It absolutely does not, and all who are attaching themselves to this ‘fullness now’ doctrine for the sake of justifying women in the ministry, are attaching themselves to a deadly doctrine which is nothing less than the old “the resurrection is past” doctrine against which Paul warned us all.

2Ti 2:17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
2Ti 2:18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

We will stop here for now and discover in our next study just how broad a meaning this word ‘prophecy’ had in the Old Testament with which Paul was intimately familiar.

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