New Testament

An Introduction to Luke 10 Theology...

As I spend the next couple of weeks thinking about an upcoming opportunity for me to preach at our community Holy Week services I want to take some time here to express in a more systematic way some of things that I am wrestling with, especially as it pertains to themes of unity and mission. Why these themes I think are bound up in the story of the Good Samaritan I will get more into in the coming days, but right now I want to lay out the importance of this text for the life of the church in our Post-Christendom reality.

I am quickly becoming convinced that Luke 10 is perhaps one of the most important chapters in the New Testament for the crisis that the contemporary church in the West faces as it seeks to understand its new (marginal) role in Western culture. Allow me to explain.

In Luke you have three inter-related and extremely relevant stories. You find the story of Jesus' commission of the seventy(two) and their work in search of the people of peace (10:1-24). The second story is that of the Good Samaritan (10:25-37), this story I think needs a deeper/closer reading (which we will get to in time). Finally this chapter concludes with a brief scene of frustration between Mary, Martha, and Jesus about who is expected to what in the name of hospitality and cultural expectation (10:38-42). So let me give you what I think these texts give us here and then I will spend the next few weeks unpacking each of these texts as we dialogue about the validity (if there is any) of reading these texts in this way in our context.

The story of the seventy(two) (10:1-24) is a story of MISSION IN SEARCH OF GOD'S ALREADY-PRESENT WORK.

The story of the Good Samaritan (10:25-37) is a story of LOVING OUR NEIGHBOR ACROSS THEOLOGICAL DIFFERENCE.


There are a number of important things that are here for us to discover and to examine. Things that confront (and sometimes condemn) the way that we have thought about and acted out things in the past. But it is increasingly clear that as followers of Jesus, and as a particular Christian tradition (see our recent struggles) a failure to ask these questions and to be confronted by these texts seals our fate as a group of people who miss out on what God is doing in the world through the leading of the Holy Spirit.

So a couple of questions to ask before we begin...

(1) How have you read/understood these texts up until now?
For example, I assumed for a long time that the story of the seventy(two) was nice but not actually relevant to my life. It was about "them". I have learned much differently in recent years. 

(2) Are there any areas of your individual life or the life of your church that need to be reconsidered or even replaced? If so, what are they and how might any of these three narratives help us think about that. (More on how these stories address some specific issues soon.)

(3) What does it mean to engage Scripture not looking for practices and procedures, but instead looking for the character and nature of God, most clearly seen in Jesus and incarnated in his body, the Church? How might we need to rethink the way we think about the Bible in order that God has the space to speak afresh to us in these texts?

I think this will be a rich conversation, if you join it.

1 Corinthians 14 and the Silence of Women: Universal Command or Cultural Response?

We have come a long way in this series as we have explored the sometimes contentious passage about women being silent found in 1 Corinthians 14:34-35. 

34 Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. 35 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. (NIV)

If you have missed any of the previous posts in the series I would suggest you go back and read them (in order):

New Series: 1 Corinthians 14 and the Silence of Women...

1 Corinthians 14 and the Silence of Women: Textual Challenges

1 Corinthians 14 and the Silence of Women: Who are these Women??

1 Corinthians 14 and the Silence of Women: Cultural and Historical Background...

1 Corinthians 14 and the Silence of Women: "Silence", "Submission", and "Disgraceful"...

And now we come to the question that has required all of the previous effort:

Is Paul here commanding something that is universal (for all people, time, and cultures without exception) or something that is specific and cultural (e.g. the situation in Corinth)?

First, the text in question with a larger portion of context (both before and after)...

26 What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. 27 If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. 28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.

 29 Two or three prophets should speak, and the others should weigh carefully what is said. 30And if a revelation comes to someone who is sitting down, the first speaker should stop. 31For you can all prophesy in turn so that everyone may be instructed and encouraged. 32The spirits of prophets are subject to the control of prophets. 33 For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.

 34 Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. 35 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.

 36 Or did the word of God originate with you? Or are you the only people it has reached? 37 If anyone thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing to you is the Lord’s command.38 But if anyone ignores this, they will themselves be ignored.

 39 Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues. 40 But everything should be done in a fitting and orderly way. (1 Corinthians 14:26-40, NIV)

In interpreting this passage we have drawn the following conclusions...

  • The universal qualifier (" in all the congregations of the Lord's people.") belongs to the previous unit of thought contained in 14:29-33.
  • This unit of thought (14:34-35) is original to the text and is found in the correct placement in the text.
  • The "women" that Paul addresses can only be one demographic of the women in the church at Corinth. They must be married women with believing husbands. No other segment of the congregation is able to fulfill Paul's commands to "ask their husbands at home" and expect to be able to receive an answer that will help them learn.
  • The particular problem that Paul is addressing is that these married women with believing spouses are asking questions in the public assembly. These women are not asserting leadership, they are attempting to learn. 
  • Such an action is culturally unacceptable, and therefore Paul works a solution for everyone. These women should stop asking questions in the assembly and ask their husbands in a setting (at home) that is not inflammatory to the life of the congregation.  
  • This arrangement is one that is for the benefit of everyone involved. These women still have their questions answered and the "heartburn" that it is causing in the congregation has been dealt with. 

So does this help us to understand whether or not Paul was offering a universal command (or as I like to call it, "for everyone, everywhere, forever without exception, amen.") or was he addressing and specific situation that he never intended to "bind" on all women and all congregations?

It seems that the only answer, considering the things that we have looked at in this series, is that Paul is giving a command to a specific group of people (married women with believing husbands) about a specific situation (the conflict that it was causing in Corinth). 


Some people (and you will know if I am talking about you) are reading this and their blood pressure has just shot up to a level that is dangerous for their health. The questions are rolling, "So is he saying..."

So before you go there, let me tell you what I think the implications of this interpretation of this passage are...

(1) This passage does not command all women for all time to be silent in the public worship of the church.

(2) This passage gives a great window into what it means to live and worship in a community of people where there are inherent tensions between the freedom found in the Gospel and the expectations of the surrounding culture. 

(3) This passage has nothing to do with the leading (or prohibition of leading) of women in the church. It has everything to do with how these women were learning, it does not address in any way, shape, or form any form of leadership or teaching. 


It seems to me that this passage is a fine example (if not the loudest one) of taking a small passage dealing with something that is important (but not all important) and making it way too important! I wonder if Paul were to read some of the things written about and preached about this passage and what his reaction would be. It seems to me that he would be surprised at the volume and the venom that has surrounded this short passage (only 35 words in Greek). 

We need to be careful when we "use" Scripture to shore up a position or practice in the life of our congregations. This text is a perfect example. And it should cause us to be more cautious, more honest, and more humble of the way that we stack up Scripture for any reason (no matter the motive). This is God's Word and it deserves our utmost care, humility, and effort. 

1 Corinthians 14 and the Silence of Women: Textual Challenges...

(Some of these challenges were brought up by Robbie in the comments section on the previous post. I was already in the process of dealing with this information, but am thankful that he brought it up.)

One of the reasons that this passage (among others dealing with the issue of "women's roles") are often left alone is because there are some complex textual issues that surround the texts themselves.

Here we are talking about issues concerning translation, meaning, context, and paragraph endings/beginnings. A quick survey of 1 Corinthians 14:34-35 and its immediate context in various translations should highlight a couple of the more important textual challenges that we face.


33 For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.

     34 Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. 35 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. (NIV)

 33 For God is not a God of confusion but of peace.   

    As 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. 35If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. (ESV)


33 For God is not the author of confusion, but of peace, as in all churches of the saints.

   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.

      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. (KJV)


32 And the spirits of prophets are subject to the prophets, 33 for God is a God not of disorder but of peace.
     (As in all the churches of the saints,
34 women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. 35 If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. 36 Or did the word of God originate with you? Or are you the only ones it has reached?) (NRSV)


There are two textual challenges associated with this text that must be dealt with before we attempt the task of interpretation...

(1) Translators aren't sure where to put "as in all the churches of the saints".
You see for example in the NIV and KJV that this phrase belongs with the previous paragraph about God not being about disorder but of peace. The ESV puts this phrase with the discussion of women in 14:34-35. The NRSV does something similar but makes the entire discussion of women in chapter 14 parenthetical.

Part of the challenge comes from the fact that early manuscripts were written in either all capital letters (called Uncials) or all lower case letters (called Miniscules) and lacked three very important things that you and I take for granted: spaces between words, punctuation, and paragraphs.

This means that in some places (this being one of them) it can be complicated to discern the unit of thought and proper translation of the text, especially when it comes to where sentences begin and end.

(2) Scholars debate the originality and placement of this unit of thought.
Some scholars (most notably Gordon Fee in his influential commentary) see this entire unit as an interpolation (inserted by another author, editor, copyist) and therefore the text should be discarded as a whole. Others think that this passage should be placed at the end of the chapter after 14:40. Still other scholars think that the text should be understood as it is and in the place in which it is translated in our English Bibles.


(1) The placement of "as in all the churches of the saints..."
There are two things that will help us understand better the placement of this phrase. It is my contention that this phrase more appropriately belongs with the preceeding paragraph (as is seen in the NIV and KJV). The first thing we can look at is how Paul uses a similar statement elsewhere in 1 Corinthians.

"...He will remind you of my way of life in Christ Jesus, which agrees with with what I teach everywhere in every church." (1 Corinthians 4:17)

"Nevertheless, each person should live as a believer in whatever situation the Lord has assigned to them, just as God has called them. This is the rule I lay down in all the churches." (1 Corinthians 7:17)

"If anyone wants to be contentious about this, we have no other practice - neither do the churches of God." (1 Corinthians 11:16)

Paul's pattern (and note that all of these examples are in the same letter) is that such a "universal" statement always concludes a thought or element of an argument. Paul does not use such clauses as a foundational stating point for his argument.

The second thing to be considered is how poorly the grammar of the passage would be if this disputed phrase were to be attached to the discussion of the silence of these women in the church at Corinth.

"As in all the churches of the saints, 34 the women should keep silent in the churches." (ESV)

"As in all the churches of the saints, 34 women should be silent in the churches." (NRSV)

For Paul, who writes with some of the greatest rhetorical flourish in 1st century literature, and especially within the New Testament, such a sloppy expression seems unlikely. Therefore, I believe that we are better off to understand the "universal statement" of "as in all the churches of the saints..." as belonging to the preceding unit of thought about God being one who is concerned with and by his very nature is a God of peace and not disorder.

(2) The originality and placement of 14:34-35.
Both the interpolation (inauthentic insertion after the original) and the rearrangement (putting it after 14:40) have been soundly refuted in the influential scholarly article by Curt Niccum, professor of New Testament at ACU entitled "The Voice of the Manuscripts on the Silence of Women: The External Evidence for 1 Cor. 14:34-35" (New Testament Studies, vol. 43, no. 2, April 1997, 242-255.) The internal textual flow and external manuscript evidence support show that this text is in its proper place and contains Paul's original instructions regarding the situation.


This passage should be understood as a digression (Paul saying, "And while I'm talking about this...") in the larger context of Paul dictating to the Corinthians the proper actions regarding speech in the corporate gathering of the assembly (what we might call Sunday morning). This context is most pressing in chapter 14 but extends also as far back as chapter 11.

We are therefore in the best position (I believe) both textually and contextually to interpret this passage when we begin with it as our starting point in the translation of the 2011 NIV as follows:

33 For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.

     34 Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. 35 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. (NIV)


Hmmmmm... A Woman Deacon...

This was something I noticed in preparing for a class on leadership in the early church this week, and it has to do with deacons, specifically women deacons.

In fact, the only time that we have the term deacon (διάκονος) attached to a proper name in the New Testament who doesn't have another "role" or some other reason why we shouldn't translate this term as "servant" is in Romans 16:1: "I commend to you our sister Phoebe, a deacon of the church in Cenchreae." (TNIV)

There are a few other instances where the term "deacon" or "servant" (both the term διάκονος) are used in connection with a proper name, but all of these the case can be made should be understood as "servant" instead of "deacon." Here are the other cases...

Timothy as a διάκονος of God (1 Thessalonians 3:2)
Here Timothy is referred to as "God's coworker (διάκονος). The idea here is of a "servant" not what we would refer to as the role of a "deacon."

Epaphras as a "fellow διάκονος" (Colossians 1:7)
Here Epaphras is referred to as "our dear fellow servant (διάκονος)". He is a "fellow διάκονος" of Paul and Timothy (the authors of Colossians) and therefore cannot be considered here to hold the role of "deacon."

Tychicus as a "fellow διάκονος" (Ephesians 6:21; Colossians 4:7)
These two references to Tychicus are virtually the same. In Ephesians 6:21 he is referred to as a "faithful servant (διάκονος) in the Lord" and Colossians 4:7 has him described as a "fellow servant (διάκονος) in the Lord." Very much in the same with Epaphras. Tychichus could not be a "deacon" alongside Paul, but he could however be a fellow "servant (διάκονος)".

Paul as a διάκονος of the Gospel (Ephesians 3:7; Colossians 1:23)
In Ephesians 3:7 he is a "servant (διάκονος) of this gospel". Paul, here in Colossians 1:23, describes himself as a "servant" (διάκονος) of the Gospel. Both of these references exclude Paul as a "deacon" because he was unmarried and filled the role of an apostle.

Does Christ διάκονος sin? (Galatians 2:17)
Paul writes, "But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinner, doesn't that mean that Christ promotes (διάκονος) sin? Absolutely not!" (TNIV). Or looking at the ESV: "But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant (διάκονος) of sin? Certainly not!"

This one is pretty self-explanatory, but I include it to be exhaustive in the usage of
διάκονος + a proper name.

Paul and Apollos as διάκονος (1 Corinthians 3:5)
Here Paul reminds the Corinthians that Apollos and himself are not "special" or "extraordinary". He says, "What, after all, is Apollos? And what is Paul? Only servants (διάκονος), through whom yuo came to believe..." (TNIV). We have no evidence to assume that Apollos could have filled the role of a "deacon" and we know Paul could not do so.

Jesus as a διάκονος of the Jews (Romans 15:8)
Paul writes, "For I tell you that Christ has become a servant (διάκονος) of the Jews on behalf of God's truth, so that the promises made to the patriarchs might be confirmed and, moreover, that the Gentiles might glorify God for his mercy."

Jesus could not and did not serve in the role of a "deacon."

Phoebe as a διάκονος of the church in Cenchreae (Romans 16:1)
This brings us to our last example of the term διάκονος + Proper Name in the New Testament. If there are any references in the New Testament to a specific person being a "deacon" this is it. Notice a couple of differences in this passage from the other references of διάκονος + a proper name in the New Testament.


(1) There is another term for "servant" (δοῦλος) that could have been employed.
(2) This is the only reference of the term
διάκονος that is tied to a specific, local congregation (the church in Cenchreae).
(3) There is no reason from the text itself to assume that she filled another role that prevented or made unecessary such a position (e.g. she is not mentioned as one of Paul's "fellow servants" (
(4) The instructions concerning "deacons" (
διάκονος) in 1 Timothy 3:8-13 are not gender exclusive in their instructions for "deacons" (διάκονος).


So what do we do with this? Hmmmmm... Let the conversation begin.