Another outstanding feature that will mark a Scripturally gathered assembly is that the roles marked out in the Word of God for the brothers and the sisters will be carried out practically.
Though it is common practice today in the Church at large, Scripture does not advocate a “one-role-fits-all” position in the house of God for brothers and sisters, 1 Timothy 2:8-16 indicates that in Christianity the brothers and the sisters have distinct and complementing roles. It says, “I will therefore that [the] men pray everywhere [place], lifting up holy hands, without wrath and doubting. In like manner also, that [the] women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works. Let the woman learn in silence [quietness] with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence [quietness]. 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 childbearing, if they continue in faith and charity and holiness with sobriety.”
The epistles of Paul to Timothy view the Church as “the house of God” (1 Tim. 3:1515But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15)). This aspect of the Church sees the saints in their public responsibility before the world as a witness for God as a Saviour-God (1 Tim. 1:1; 2:31Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; (1 Timothy 1:1)
3For this is good and acceptable in the sight of God our Saviour; (1 Timothy 2:3)). As God’s vessel of testimony, Christians are to display the true character of God before the world; hence, holiness and order are to be seen in them. The world should be able to look at the house of God and know God. The great aim of the epistle, therefore, is to give instruction as to the proper order of God’s house.
This order is to be seen not only when the saints are assembled together in meetings, but at all times, whether at home, or at work, or when we are assembled together for worship and ministry. This is because we are constituted the house of God, and as such, we are that at all times (Heb. 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6); 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)). 1 Timothy 2:11-1211Let the woman learn in silence with all subjection. 12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:11‑12) says that the sisters are to be in “silence” (the KJV) in the house of God, but it should be translated “quietness.” If it were silence, then Paul is telling us that the sisters are never to speak anywhere, because we in the house of God at all times.
A careful study of Scripture will indicate that the men have the responsibility of the public, verbal testimony in the house of God, and the women are to give support to that testimony by their deportment and demeanor. Hence, all public action in the house is to be carried on by the brothers.
As to the sphere of priesthood, the sisters are not told to exercise their priesthood (audibly) publicly, as are the brothers. Paul says, “I will that the men pray everywhere” (1 Tim. 2:88I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. (1 Timothy 2:8)). "Everywhere" would include the public forum. It is significant that this is not said of the women; they are to pray, but it does not say that they are to do it "everywhere." 1 Corinthians 11 indicates that the sisters should pray and prophesy (vs. 5), but this is outside the assembly meetings. This can be seen by the fact that the directions for conduct when the saints “come together in assembly” begin in that epistle at chapter 11:17, and continue through to the end of chapter 14. Verse 17 marks the beginning of a new section of the epistle that deals with issues having to do with the saints when they are in assembly. Sisters are mentioned “praying or prophesying” before the Apostle speaks of that sphere of the assembly.
As to the sphere of ministry of the Word in the assembly, 1 Corinthians 14:29 says, “Let the prophets speak two or three, and let the others judge.” Note: it doesn’t say, “Let the prophetesses speak ... ” (i.e. 2 Chron. 34:2222And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college:) and they spake to her to that effect. (2 Chronicles 34:22); Rev. 2:2020Notwithstanding 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. (Revelation 2:20)). And then in verses 34-35, Paul comes out definitely, saying, “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.” The word “silence” here is a different word than that used in 1 Timothy 2:11-12, and is properly translated, as silence. The sphere Paul is speaking of in 1 Corinthians 14 is the public meetings of the assembly, not general conduct in the house of God as in 1 Timothy.
It seems that the Apostle anticipated people wanting to challenge this, so he adds, “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” (vs. 37). Furthermore, at the beginning of the epistle, Paul said that the instructions throughout the epistle were for “all that in every place call upon the name of Jesus Christ our Lord” (1 Cor. 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2)). Hence, these things were for all Christian assemblies—not just the assembly in Corinth.
As to the sphere of assembly administration, Scripture says, “The apostles and elders came together for to consider of this matter” (Acts 15:66And the apostles and elders came together for to consider of this matter. (Acts 15:6)). There is mention of sisters and young people in these meetings. 1 Timothy 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2) confirms this, stating that an overseer was to be “the husband of one wife,” likewise, a deacon (1 Tim. 3:11-1211Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. (1 Timothy 3:11‑12)). Since only a man could be a “husband,” it is clear that this work of administrative responsibility in the assembly is not to be carried on by sisters.
A Sister’s Ministry
While sisters are not to be involved in public action and the administrative affairs in the house of God, there is much that they are to do. The service that sisters are to render is important and invaluable. The things they are given to do in the house of God are mostly things that brothers couldn’t do; they can minister in situations where it would be out of place for a brother.
Firstly, Scripture says, “I will therefore that the younger women marry, bear children, guide [rule] the house” (1 Tim. 5:1414I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. (1 Timothy 5:14)). To raise a family for the glory of God is a noble work. Hannah is an example of a sister’s exercise behind the raising of a godly son (1 Sam. 1-2). Note: Paul says she is to “rule the house,” not her husband.
Titus 2:3-53The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things; 4That they may teach the young women to be sober, to love their husbands, to love their children, 5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. (Titus 2:3‑5), says, “The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things [what is right]; that they may teach the younger women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient [subject] to their own husbands, that the Word of God be not blasphemed.” This is another important work sisters can do, that brothers would not be able to do with any effectiveness and propriety.
If a sister is not married, or old enough to teach the younger sisters, she still can be “a servant of the assembly” (Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)). There are many things connected with assembly life that a sister can do that can be a real help to the saints—i.e. helping mothers who are burdened with young children, helping older sisters who can’t get around as easily any more, etc. These are good works. Phebe was known for being “a helper of many.” Perhaps she had the gift of “helps” (1 Cor. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28)).
Philip had four daughters who prophesied (Acts 21:8-98And 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. 9And the same man had four daughters, virgins, which did prophesy. (Acts 21:8‑9)). This shows that there is a need for sisters—even younger sisters—to minister help and comfort from the Word to others. But notice, they didn’t teach the brothers. This is seen in the fact that when Paul needed a word spoken to him, God did not use one of the Philip’s daughters to do it, though Paul was right there in Philip’s house. He brought in a brother who was a prophet to speak to him (Acts 21:10-1410And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. 11And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. 12And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. 13Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14And when he would not be persuaded, we ceased, saying, The will of the Lord be done. (Acts 21:10‑14)). This is in keeping with 1 Timothy 2:11-1211Let the woman learn in silence with all subjection. 12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:11‑12).
Priscilla and Aquila are a model couple in regard to the roles of the brothers and sisters in the house of God. They are mentioned six times in Scripture. Three times Aquila is mentioned first, and three times Priscilla is put first. It is significant and instructive that he is mentioned first when it had to do with public responsibility and teaching (Acts 18:2, 24-282And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. (Acts 18:2)
24And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28For he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was Christ. (Acts 18:24‑28); 1 Cor. 16:1919The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. (1 Corinthians 16:19)). When it had to do with domestic responsibilities, she is mentioned first (Acts 18:1818And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. (Acts 18:18); Rom. 16:3-43Greet Priscilla and Aquila my helpers in Christ Jesus: 4Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. (Romans 16:3‑4); 2 Tim. 4:1919Salute Prisca and Aquila, and the household of Onesiphorus. (2 Timothy 4:19)). There is much to learn from this. For instance, when teaching Apollos “the way of God more perfectly,” Priscilla let her husband take the lead in this work (Acts 18:24-2824And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28For he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was Christ. (Acts 18:24‑28)). Thus, she was in her proper place according to the due order of God’s house. Another point that is worth considering is that each time they are mentioned in Scripture they are always seen together; they worked as a team in the service for the Lord. This is commendable. Compare 1 Corinthians 9:55Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? (1 Corinthians 9:5).
Head Coverings
The passage already alluded to in 1 Corinthians 11 indicates that the sisters in a Scripturally gathered assembly will also wear head coverings when divine and Scriptural topics are in discussion. This will not only be in assembly meetings, but anytime the Scriptures are opened, for, as already mentioned, instructions as to their use are found in that same chapter before what is specific to assembly meetings is taken up.
The acts of uncovering the heads of brothers and of covering the heads of sisters are a practical demonstration of the principles involved in the confession of Christianity. The Apostle says, “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” (vs. 3). Since this is so, the men are to uncover their heads when they are involved in spiritual activities, i.e. “praying or prophesying.” By doing this, they are acknowledging that all glory belongs to Christ, “forasmuch as he is the image and glory of God” (vs. 7a). This act glorifies Christ and should be undertaken with this in view.
Likewise, the woman in Christianity represents the glory of man. He says, “Woman is man’s glory. For man is not of woman, but woman of man. For also man was not created for the sake of the woman, but woman for the sake of the man. Therefore ought the woman to have authority (a token of authority) on her head” (vss. 7b-10). The woman’s hair represents the natural glory of the first man. This being the case, the woman’s hair should be covered when she is involved in spiritual activity. When sisters wear a head covering, they are telling out the fact that they do not recognize the first man as having any place in Christianity (Phil. 3:33For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Philippians 3:3); Col. 2:11-1211In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:11‑12)). It has nothing to do with husbands and wives. The article “the” before “man” and “woman” in the passage (in the KJV) is not in the original Greek text because it is referring to men and women generically. The confession involved in the act of covering a woman’s head should be seen as a privilege, not a duty. When a sister understands the principle involved, she should be glad to have a token on her head.
To clarify a point of misunderstanding, it is noteworthy that there are two different words used for a “covering” in 1 Corinthians 11. The Spirit of God purposely uses two different words in the original language to distinguish them. The word in the Greek for “covering,” in verses 4-6, is “katakalupo.” It indicates an artificial covering, such as a hat, a scarf, or a mantilla. But an altogether different word for “covering” is used in verse 15—“peribolaiou.” This refers to a woman’s hair that God has given her to cover her head. A woman’s hair is a veil (or covering) that enhances her natural beauty. However, the Apostle’s point in this passage is that since the woman’s head represents the glory of man, her natural covering of hair is to be covered with an artificial covering. As mentioned, this act signifies a practical confession that we, as Christians, do not recognize or give place to the first man in divine things.
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Summary: A Scripturally gathered assembly will recognize and follow the distinct roles of the brothers and sisters, even if it is not popular in Christendom.