John 10 commentary

  

          1: Amen, amen ^{Revelation 3:14} I say to you they that enter not by the door into the sheepfold but climb up some other way the same are thieves and  robbers 2: But He that enters in by the door ^{Revelation 4:1} is the Shepherd ^{John 10:11 & 14} of the sheep 3: To him the porter opens and the sheep hear his voice and he calls his own sheep by name ^{Isaiah 28:11} and leads them out ^{1 Thessalonians 4:15-18, Revelation 4:1-3} [1] 4: And when he puts forth his sheep he goes before them and the sheep follow him for they know his voice 5: And a stranger will they not follow but will flee from him for they know not the voice of strangers 6: This parable spoke Iesous to them but they understood not what things they were which he spoke to them 7: Then said Iesous to them again Amen, amen I say to you I AM the door of the sheep 8: All that ever came before me are thieves and robbers but the sheep did not hear them 9: I AM the door by me if any enter in they shall be saved and shall go in and out and find pasture 10: The thief comes not but for to steal and to kill and to destroy I am come that they might have life and that they might have it more abundantly 11: I AM the good shepherd the good shepherd gives his life for the sheep 12: But they being hirelings and not the shepherd whose own the sheep are not see the wolf coming and leave the sheep and flee and the wolf catches them and scatters the sheep 13: But hirelings flee because they are hirelings and care not for the sheep 14: I AM the good shepherd and know my sheep and am known of mine 15: As the Father knows me even so know I the Father and I lay down my life for the sheep 16: And other sheep I have which are not of this fold them also I must bring and they shall hear my voice and there shall be one fold and one shepherd ^{Galatians 3:26-28}17: Therefore doth my Father love me because I lay down my life that I might take it again 18: None takes it from me but I lay it down of myself I have power to lay it down and I have power to take it again This commandment have I received of my Father 19: There was a division therefore again among the Jews for these sayings 20: And many of them said He has a devil and is insane why do you listen to him 21: Others said These are not the words of [one who is] demonized. Can a devil open the eyes of the blind 22: And it was at Jerusalem the feast of the dedication and it was winter 23: And Iesous walked in the temple in Solomon's porch 24: Then came the Jews [and] encircled him and said to him How long do you make us to doubt If you be ho Christos tell us plainly 25: Jesus answered them I told you and you believed not The works that I do in my Father's name they bear witness of me 26: But you believe not because you are not of my sheep as I said to you 27: My sheep hear my voice and I know them and they follow me 28: And I give to them eternal life and they shall never perish neither shall any pluck them out of my hand 29: My Father who gave them [to] me is greater than all and none is able to pluck them out of my Father's hand [2] 30: I and my Father are one ^{Isaiah 46:5}31: Then the Jews took up stones again to stone him 32: Iesous answered them Many good works have I showed you from my Father for which of those works do you stone me 33: The Jews answered him saying For a good work we stone thee not but for blasphemy and because that you being a man make yourself Theos 34: Iesous answered them Is it not written in your law I said You are theos 35: If he called them theos to whom the word of God came and the scripture cannot be broken 36: Say ye of him whom the Father hath sanctified and sent into the world you blaspheme because I said I am the Son ho Theos 37: If I do not the works of my Father believe me not 38: But if I do though you believe not me believe the works that you may know and believe that the Father is in me and I in him 39: Therefore they sought again to take him but he escaped out of their hand 40: And went away again beyond Jordan into the place where John at first baptized and there he abode 41: And many resorted to him and said John did no miracle but all things that John spoke of this man were true 42: And many believed on him there

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[1] The scriptures are brilliantly layered with prophetic subtext, whether they speak plainly and literally, illustratively, or with duality where there is more than one literal meaning to a passage, as in Isaiah 14:4-20-a [the latter part of verse 20 (20-b) should have been part of a new statement and a new verse]. 

Subtext, is the unspoken or less obvious meaning or message, which comes to be known by the reader or hearer over time, as it is not immediately or purposefully revealed.

John 10:3 is an example of prophetic sub-text. 

Using the analogy of a sheepfold, a shepherd, and his sheep, Jesus spoke of following the Good Shepherd [himself] as he leads his sheep through life, but he was also speaking of a time when he would call each one of his sheep by name and lead them out of the kosmos, into Heaven where he will have a place prepared for his Bride. 

There is more than one reason the Body of Christ is called the ekklesia [the Out-Called]. This is a two-fold name fraught with meaning. Believers are CALLED OUT from the systems of the world. The word “church” is not a good translation of the Greek word ekklesia. In the first three chapters of The Revelation,  each of the seven assemblies are literally translated as the “Called-Out" [more literally the Out-Called]. 

Believers are called out from the systems of the world to be a separate people unto God, but there is more. On the day of the Resurrection and the Harpazo [the Catching-Up/Rapture], the Good Shepherd—with a great shout—is going to call each one of his  out…by name. So we see that the Body of Christ is literally and currently The Called-Out (a noun/person place or thing), and one day, in the future, will literally be called out (a verb/action word). 

When Jesus first spoke these words [John chapter 10] to his disciples, Paul was still a Pharisee. He had not yet come to Christ, much less received the revelation we read of in 1 Thessalonians 4:15-18. Nor had John been exiled to Patmos where he was transported into the Day of the LORD, where he saw the Apocalypse, and recorded the things he saw and heard. 

Once These New Covenant revelations were later given to Paul and to John, the subtext in John 10:3 was revealed. We are now able to understand both the vital surface meaning and the rich subtext that aligns it with New Testament prophecies as well as an obscure ancient prophecy given by Isaiah which connects the Gift of Tongues to the Resurrection/Rapture. 

Let’s unpack John 10:3, verse by verse

 “But He that enters in by the door is the Shepherd of the sheep … ^{John 10:11 & 14} (Jesus said, “I am the Good Shepherd”) ^{(In Revelation 4:1 A door is opened in Heaven [this may or may not be related to this verse, but is an interesting correlation)}

To him the porter ^{Holy Spirit} opens …

and the sheep hear his voice …^{1 Thessalonians 4:16,  Revelation 4:1}

and he calls his own sheep by name …^{Isaiah 28:11} This is the part that connects the Gift of Speaking in tongues to the Resurrection/Rapture and unlocks Isaiah’s obscure prophecy that says, “with stammering lips and another tongue will HE ^God speak to HIS people (this is another prophecy with sub-text [dual literal meanings]).” Isaiah predicted the Gift of Tongues and at the same time explained what it was—God, speaking to his people. 

In John chapter 10, Jesus predicted the final use of the Gift of Tongues. The Age of Grace began with the Gift of Tongues, and it will end with the Gift of Tongues ^{Forbid not to speak with tongues…1 Corinthians 14:39}. The Age of Grace (time of “Christ in You) was launched on the Day of Pentecost (Feast of Weeks/Shavuot), with the the Holy Spirit descending upon and taking up residence within each of the 120 believers who had been in the upper room waiting for The Promise of the Father ^{Acts 1:4-5, 2:1-11}. On the Day of Pentecost, for the very first time, the dual miracles of speaking in tongues and hearing in dialects was manifested. The result was that three thousand people got saved. 

The first Gospel message [after the Resurrection] was proclaimed by Mary the Magdalene, and eleven people believed. The second Gospel message was proclaimed by 120 women and men (judging by the ratio of men to women at the foot of The Cross [those remaining loyal to Jesus to the very end], the 120 preachers on the Day of Pentecost was likely composed of more women than men). The 120 proclaimed the wonderful works of God…in tongues—not dialects/earthly languages—but rather in heteros glossa (strange tongues of a different sort).

The 120 were speaking in the tongues of angels (Heavenly languages ^{1 Corinthians 13:1, 14:}). However, each person listening (representing at least 18 different countries and languages) heard the Gospel message in dialektos [earthly languages or dialects]. There was a dual miracle, here, ob both speaking and hearing.

The Age of Grace began with the miracle of the Gift of Tongues and it will be consummated with the miracle of the Gift of Tongues. Only this time there will be only one person speaking—Jesus. And the multiplied millions of hearers will already be saved. Jesus will speak, returning with a great shout [in whatever language will be spoken in his Kingdom ^{Isaiah 28:11, Zephaniah 3:9}], and every believer [first the dead followed by those who are alive and remain] will hear their name as the Good Shepherd CALLS them OUT. What will he say to the Called-Out? First, the dead and the living will each hear their own names being called. Won’t that grab our attention! Then Jesus will shout, “COME UP HERE!”  ^{John 11:43, Revelation 4:1}

…and leads them OUT …^{1 Thessalonians 4:15-18, Revelation 4:1-3}

...And so shall we ever be with the Lord….

[2] Believers can be excommunicated from fellowship with other Christians, but Christian leaders have no power to excommunicate any believer from eternal life.

1 Corinthians Chapter 14: Full Chapter Commentary

 1: Pursue love and desire spiritual gifts[1] but especially that you may prophesy[2] 2: For speaking glossa (tongues) speaks not to [any] mortal but to God (only) for no person understands Howbeit in the spirit they speak mysteries[3] 3: But they who prophesy speak to all to edification and exhortation and comfort 4: They who speak in tongues edify themselves but they who prophesy edify the out-called[4] 5: I would that you all spoke tongues but rather that you prophesied for greater are they who prophesy than they that speak tongues[5] except they interpret[6] that the Out-Called may receive edification ^{Isaiah 28:11} 6: Now brethren if I come to you speaking tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by teaching 7: And even things without life giving sound whether pipe or harp except they give a distinction in the sounds how shall it be known what is piped or harped 8: For if the trumpet give an uncertain sound who shall prepare themselves to the battle 9: So likewise you except you utter by the tongue words easy to be understood how shall it be known what is spoken for you shall speak into the air[7] 10: There are it may be so many kinds of voices in the world and none of them is without signification 11: Therefore if I know not the meaning of the voice I shall be to them that speak a (as an unintelligible) barbarian and they that speak shall be a (as a) barbarian to me 12: Even so you forasmuch as you are zealous of spiritual gifts seek that you may excel to the edifying of the Out-Called 13: Wherefore let them that speak tongues pray that they may interpret 14: For if I pray [in] tongues my spirit prays but my understanding is unfruitful ^{Romans 8:26} 15: What is it then I will pray with the spirit ^{Jude :20} and I will pray with the understanding[8] also I will sing with the spirit and I will sing with the understanding also 16: Else when you shall bless with the spirit how shall they that occupy the room of the unlearned say Amen at your giving of thanks seeing they understand not what you say 17: For you truly give thanks well but the other is not built up [9] 18: I thank my God I speak tongues more than you all[10] 19: Yet in [gatherings of the] Out-Called I had rather speak five words with my understanding that by my voice I might teach others also than ten thousand words in tongues 20: Brethren be not children in understanding howbeit in malice be ye children but in understanding be adults 21: In The Law [nomo] [11] it is written With other tongues and strange lips will I speak to this people [12] ^{Isaiah 28:11} and yet for all that will they not hear me says the Lord 22: Wherefore tongues are for a sign not to them that believe but to them that believe not[13]  but prophesying serves not for them that believe not but for them which believe 23: If therefore the whole Out-Called be come together into one place and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that you are insane 24: But if all prophesy and there come in one that believes not or one unlearned they are convinced of all They are judged of all 25: And thus are the secrets of their hearts made manifest and so falling down on their faces they will worship God and report that God is in you of a truth 26: How is it then brethren when you come together every one of you has a psalm hath a teaching has a tongue has a revelation has an interpretation Let all things be done unto edifying 27: If any speak [in unknown] tongues let it be by two or at the most by three and by course  but let [only] one interpret [14] 28: And if there be no interpreter let them keep silence in Ekklesia and let them speak to themselves and to God 29: Let the prophets speak two or three and let the others judge 30: If anything be revealed to another that sits by let the first hold their peace [15] 31: For you may all prophesy [16] one by one that all may learn and all may be comforted 32: For the spirits of the prophets are subject to the prophets33: Indeed God is not the author of confusion[17] but of peace as in all churches of the saints 34: Let your [unbelieving?] wives hold their peace in the assemblies For it is not entrusted to them to speak [their minds concerning the Word of God] rather to yield as also the law teaches [18] 35: And if they are resolved to learn anything[19] let them ask their husbands at home[20] for it is indecorous for [unbelieving] wives to speak [out] in the assembly [of believers] 36: What came the word of God out from you or came it to you only 37: If any are deemed as prophets or spiritual let them acknowledge that the things that I write to you are the commandments of the Lord 38: But if any be ignorant [let them] be ignorant 39: Wherefore brethren covet to prophesy and forbid not to speak with tongues 40: Let all things be done decently and in order.

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[1] When Paul exhorts believers to desire spiritual gifts, he is not talking only to the early Church. From his letter to the Ephesians, we know that he understood that the Gifts of the Holy Spirit were going to be present and available to the Out-Called until Jesus comes again and makes all things complete.  But he is clear in his admonition that though spiritual gifts are worthy of our passive longings—even yearnings—our active efforts of pursuit, should be wholly focused on walking and growing in love. If we can accomplish that, there is no spiritual law we will violate, and we will grow from children to adults in the Lord ^{Matthew 22:37-40 Luke 10:27-28, 1 Corinthians 13:11 & 13, Galatians 5:14}.

[2] The Greek word, propheteuo, G4395 (verb), is one of several words translated as prophesy. It means to foretell; break forth under divine impulse; speak forth under divine inspiration; declare a thing which can only be known by divine revelation. Many try to say it has a simple meaning of preaching, and indeed, all preaching should be speaking forth under divine inspiration, but that is not always the case. In any case, the Bible differentiates between preachers, teachers, prophets, and their respective gifts. All are ministry gifts of the Holy Spirit, given to the Church [until Jesus returns and makes all things complete] but they are not the same gift. In this passage, Paul encourages believers to desire [but not pursue (pursue only love)] spiritual gifts and most especially that they might be used in the gift of prophecy.

[3] 1 Corinthians 14:2 is the second clear witness (in Paul’s first letter to the Corinthians) that tongues (glossa) are not always earthly languages. The apostle wrote that when a person speaks in tongues no one understands them except God. There are tongues of men, but there are also, as Paul states in chapter 13, tongues of angels as well.

[4] There is nothing wrong with edifying (building up) one’s self. Indeed, we cannot build other’s up if we are not built up ourselves. Paul is not telling Christians to neglect their own spiritual health. He is simply making the point that when we come to together for corporate worship, prayer, and exhortation, we must think about the Body of Christ as a whole, and exercise the spiritual gifts that will benefit others as well as ourselves.

[5] Paul’s reference to “greatness,” in connection with the gift of prophecy, may give insight into the statement of Jesus that his followers would do “greater” things than he did. We know that no single person can do anything greater than our Savior did. After all, what is greater than raising people from the dead, healing incurable diseases, performing miracles, speaking prophetically into people’s lives, giving one’s own life for someone else? All of these things have been done by Christians, through the gifts of the Holy Spirit. But how do we do greater things than that? The answer is, we cannot. But Jesus said we would. Now, we know the statement of Paul [about the prophet being greater than the one who speaks with tongues], had nothing to do with quantitative prominence, that of being highly esteemed by large numbers of people (sinful to desire that), or even by the public in general. It is rather a qualitative promise, that the gift of prophecy does greater good over the gift of tongues, because the gift of prophecy is designed for public ministry, whereas the gift of tongues can be limited to simply a private and personal refreshing. There is nothing wrong with that. When such is the case, it is meant to be exercised between the individual believer and God alone. The statement of Jesus [about believers doing greater works than he] contains both a quantitative and a qualitative promise. Believers can do greater things than Jesus, only because they exist in greater numbers. Every member of the Body of Christ, is indwelled by his Holy Spirit. Therefore, large numbers of believers can benefit great numbers of people—often simultaneously—by the gifts of the Holy Spirit. Therefore, followers of Christ will do greater works than he did, and those who prophesy are greater than those who speak with tongues. 

[6] All tongues are not meant to be interpreted. At the beginning of 1 Corinthians, chapter 14, Paul stated that when one spoke in tongues they were speaking to God alone, and no one could understand them. He wrote to the Romans that when we did not know how to pray as we ought, the Holy Spirit would pray for us with unintelligible groanings and utterings, which includes (but not limited to) praying in tongues. Paul called praying in tongues, praying in the Holy Spirit. Prayer is between the believer and God—not the between the believer, and God, and the church. But, the gift of tongues can also be exercised in tandem with the gift of interpretation. When that happens, The gift becomes a public blessing, with the two gifts—tongues and interpretation of tongues—being equal to the one gift of prophecy.

[7] Entire denominations use this passage, to disparage the gift of tongues, but the apostle was not forbidding, or even discouraging use of the gift of tongues, he was simply instructing the Corinthian believers in the proper use of it. He knew his words would be construed by some to forbid the use of tongues altogether, so in this same passage, he was careful to add the words, “forbid not to speak with tongues.” To get around this clear command, some teach that the gifts of the Holy Spirit are not for the church, today. But in the letter to the Ephesians, we read that they are. Also, in the letter to the Corinthians, chapter 13, we read that the gifts of tongues and prophecy, specifically, will be with the church till that which is complete comes—i.e., the coming of Christ himself.

[8] Praying in the Spirit is not the same as praying with our understanding. Praying in the Spirit is praying in heteroglossos, strange unknown tongues of a different sort (a language but not any earthly dialect), “for no mortal understands.”

That is because we are speaking to God and not to mortals. (1 Corinthians 14:2).” Paul mentioned speaking in the tongues of angels (1 Corinthians 13:1). That is heteroglossos.

One of the benefits of praying in tongues is that our faith is built up. Jude wrote that we build up “our most holy faith praying in the Holy Ghost.” That is not silent praying. That is praying in heteroglossos.

Romans 8:26-27 tells us that when the Holy Spirit prays through us, we are praying the perfect will of God. The passage in Romans refers to spoken prayer. The text supports an audible, though not linguistically understood, utterance. The “groanings which cannot be uttered” are audible but inarticulate speech.

[9] In terms of faith building (Jude 20) and praying the perfect will of God (Romans 8:26-27), much good comes from praying in the Holy Ghost (tongues).

[10] Paul clearly did not discourage speaking in tongues. How could he when he just boasted that he spoke in tongues more than anyone? Yet some persist in missing the point that this chapter of Paul’s letter is meant to address motives and method. It is not meant to disparage the gift. Those who oppose the gift of tongues, tend to do away with the gifts of the Holy Spirit altogether by teaching they were only for the early church, but that teaching is not found in this chapter, nor anywhere else in scripture.

[11] There is controversy concerning many of Paul's references to "the Law," as to whether he was referring to the first five books of Moses only or to extra-scriptural rabbinical writings. In 1 Corinthians 14:21, we see an Old Covenant prophecy of the New Covenant gift of tongues along with an instance of Paul referring to the writings of the prophets as The Law.

The context of this verse determines that in his usage of the Greek word, nomo [in a quote of Isaiah 28:11], he was not referring to extra-scriptural rabbinical writings.

Even though scripture does [in places] differentiate between the sacred writings of the Old Covenant, designating some writings as “The Law and other writings as The Prophets,” the apostle did sometimes refer to the entirely of the Old Testament as nomo, The Law. In Corinthians 14:21, he did just that.

[12] Speaking in tongues was prophesied in the Old Covenant. Isaiah wrote that God would speak in other tongues to his people. In 1 Corinthians 14:21, Paul defined Isaiah 28:11 as a prophecy of speaking in tongues.

[13] Paul, here, speaks specifically of the gift of tongues in connection with the gift of interpretation of tongues. These two gifts together are equal to the gift of prophecy, and are for the edification of the Church and also a sign to any unbelievers who may be present.

[14] 1 Corinthians 14:27 gives protocol for the gifts of tongues and interpretation in gatherings of the Out-Called. The Holy Spirit may give more than one person the same message in tongues, but that doesn’t mean they all must speak it. Once any given message in tongues has been spoken by three people without being interpreted, it is time to be silent and wait for the tongues to be interpreted. In gatherings of believers, tongues should always be spoken along with prayer for interpretation. As long as the tongues are being interpreted, there are no limits on how many manifestations of tongues and interpretations can be given in a gathering.

[15] All the gifts of the Holy Spirit are supernatural, with God initiating the manifestation of his gifts. But it is entirely up to believers whether or not they allow God to use them in the spiritual gifts. Regarding the gift of tongues, the speaker must judge whether it is time to withhold the tongue [glossa] and allow an interpreter to speak. This, is what is meant by the phrase, “The spirits of the prophets are subject to the prophets.” Regarding the audible gifts of tongues and interpretation, the scriptures instruct believers in the proper execution of these gifts in public assemblies.  During gatherings of believers, the Holy Spirit may give more than one believer a prophetic message in tongues. The person giving the message in tongues, may or may not be given the interpretation. God may give five or ten believers the same message in tongues, but that does not mean everything single one must be brought forth. The scriptures are clear, after two or three [of the same] message spoken consecutively [in tongues], it must then be interpreted, or the remainder of believers [who were given that tongue] must remain silent. The same goes for interpretation of tongues. God may give more than one person the interpretation, but only one is to give it. This does not mean that the Holy Spirit is restricted to only two or three separate messages in tongues and interpretations in a single meeting—only that believers have a limit on how many times they will bring forth a single message before it is interpreted.

[16] 1 Corinthians 14:31 reveals at least three things: 1.) Understanding that the gift of tongues in tandem with the gift of interpretation is equal to the the gift of prophecy, which is inspired, authoritative teaching or preaching, including forth-telling and foretelling, then, according to verse :31, every member of the Body of Christ has liberty to speak publicly to other members of the body of Christ without asking permission from hierarchical group leadership. 2.) Women are not excluded from publicly and authoritatively preaching and teaching to other members of the Ekklesia (Body of Christ) 3.) Women are not excluded from speaking publicly to men, and men are not forbidden to learn from women. Just this one verse proves that complementarian male headship is an unscriptural paradigm.

[17] This short phrase is often used to forbid tongues. However, the Bible commands believers not to forbid the gift of tongues. When exercised properly, and interpreted in public assemblies, the gift of tongues does not cause confusion, but brings great blessing. There are many instances in diplomacy (and other situations) where interpreters are needed for earthly dialects and languages. No one accuses the speakers and interpreters on these occasions of causing confusion. Neither do the gifts of tongues and interpretation cause confusion. Rather, the apostle affirms in this same chapter, that the gifts of tongues and interpretation are teaching gifts that give comfort to those present.

[18] Though this commentary provides thoughts and views on interpreting verses 34-35 as if they were indeed part of Paul’s original letter, some believe these two verses to be an interpolation (a forgery), and for good reason. This is certainly within the realm of possibility as Paul himself admitted letters “as from him” were being forged (see 2 Thessalonians 2:2).

It is difficult to make sense of two verses that contradict the message of the entire body of scriptures and Paul’s own teaching as well (from just a few verses above). Why would Paul command women to keep silence in church, when earlier in the same letter he wrote that “every one of you” may prophesy. In chapter 11, he laid out protocol for both women and men who would be praying/preaching/prophesying publicly when the Out-Called came together. To then restrict women to absolute silence in the church, is a 180 degree turn, a contradiction, and completely out of character for Paul, who, throughout his ministry, endorsed and honored women as teachers/preachers.

Another, and significan, reason to consider that verses 34-35 might be forged inserts, is the break in continuity. 1 Corinthians chapter 14 is dealing with the subject of speaking in tongues from the the first verse to the last. The only exceptions are verses 34-35, without which, verses 32-37 read seamlessly on the same topic:

 “32: And the spirits of the prophets are subject to the prophets. 33: For God is not the author of confusion, but of peace, as in all gatherings 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.

 

36: What? came the word of God out from you? or came it unto you only? 37: If any think themselves to be prophets or spiritual let them acknowledge that the things that I write to you are the commandments of the Lord.”  

The insertion of verses 34-35, brings a jarring break to a seamless message, with a completely unrelated parenthesis that many, including this writer believe was never part of the original letter as dictated by Paul.

The brand new Christian faith—at first, called “The Way”—dramatically elevated the position of women to equal stature with men. As is true today, so it was then, that there were those who would not accept women as autonomous equals without prescribed roles. The same person or group of people who were forging letters from Paul, saying the Resurrection and Rapture [2 Thessalonians 2:2] had already taken place, would have no qualms about inserting misogynistic messages into his existing letters as well.

[19] It is unlikely that Paul would choose to deliberately alienate unbelieving wives by being rude to them, bluntly telling them to shut-up, go home, and let their husbands teach them. This contradicts the entire tenor of scripture that reveals the apostle’s main goal in life was winning souls. There is no doubt the souls of wives were just as important to him as the souls of husbands. The common translation of this verse is supplementally rude and misogynistic. There is no viable reason to retain it, just as there is no textual reason not to exercise optional alternatives in the translation that conveys good intentions on the part of the apostle [towards unsaved wives]. If verses 34-35 are not interpolations, it would be more likely that Paul would have used the gentler approach of assuming the sincerity of the women, by telling them that if they were resolved to learn about the Christian faith, having private discussions with their husbands at home was a better alternative than publicly disrupting the preaching or teaching during services.

[20] The Torah says nothing about women being under obedience. If this verse is not an interpolation, then Paul must have been referencing unauthoritative Jewish tradition that Jesus publicly condemned and is known to be misogynistic. One rabbi wrote that he would rather the Torah be burned than read by a woman. Regardless, it is certain that the apostle would not single out women for oppression.

The only likely scenario if this verse was indeed included in Paul’s original letter to the Corinthian church: As is true, today, the same was true back then, that unsaved wives are more likely to attend church with believing husbands, than are unsaved husbands with saved wives. The Church at Corinth likely had quite a few couples attending where only the husband was a believer. Since Paul had previously instructed both women and men in New Testament public speaking protocol (Joel prophesied of this and was later confirmed by Peter), Paul could not have been speaking to women in general—nor, indeed, to all wives. The context of this passage indicates that the Greek word, gyne G1135, has been mistranslated, in verse :34. The word should have been translated as wives—not as women. In this verse, the wives commanded to silence are instructed to ask questions of their husbands at home. Since all women do not have husbands, only wives can be referred to in this instance. But not all wives. Joel’s prophecy about God’s daughters preaching and prophesying is not limited to his unmarried daughters. This leads to the conclusion, that the wives Paul referred to, were not qualified to speak in church. This can only mean they were yet saved. For there is no time limit imposed upon new believers before they are permitted to speak in the assemblies.

Born again Jewish husbands were no doubt bringing unbelieving wives to the church adjoining the synagogue in Corinth. The unsaved women, could have been taking advantage of the new-found freedom Christian women experienced in the assemblies, as opposed to oppressive synagogue rules. They might have been disrupting the services with questions about the new faith, but this writer believes that is an unlikely scenario. Women of that day, were stringently trained to to know their “place” and to follow the lead of men. So even with newfound freedom, women of the early Church would likely hesitate to interrupt public meetings. We do not even see that today, in a time when women are far more likely to assertive.

 There is also the possibility that some of these wives were reluctant attendees at the Christian church services and resented being there at all. There could have been some deliberate disruption going on. But again, that is unlikely. In ancient times, husbands routinely ordered wives about. A first century wife could easily interpret an invitation from a husband [to attend church with him] as a command. That being the case, why would she set herself up for possible backlash at home by embarrassing her husband ina public? Again, this writer does not see this as being the case. Even the suggestion that this is the case is misogynistic, unwittingly at times to be sure, but setting forth the idea that womankind as a whole, is naturally loud and rude, contradicts the collective evidence of all history.