So far as salvation through the Gospel is concerned "there is neither male nor female: for ye are all one in Christ Jesus". Men and women have equal opportunity to avail themselves of salvation. As the Spirit through Peter says, the man and woman are "heirs together of the grace of life" (1 Pet 3:71 Pet 3:7 7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.).
A Hierarchy
But God has outlined a hierarchy to be observed in this life in 1 Cor 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." The reason for this is given in 1 Tim 2:13 & 14, "For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression." God is male, and Christ the Redeemer is male. All angels named in the Scriptures are represented as male. Adam was created first, and was in the likeness of "elohim", while Eve was created as a "helpmeet" for Adam. The Spirit through Paul then tells us a further reason is that the woman was deceived by the serpents lie, and then persuaded Adam to also partake of the "tree of knowledge of good and evil".
A General Rule
This hierarchy was to be observed in the general life of brethren and sisters, as well as in the meetings of the ecclesia. The Spirit through Peter makes this plain in his first epistle, "Likewise, ye wives, be in subjection to your own husbands" (1 Pet 3:1). He exhorts the sisters to dress discreetly, and to adorn themselves with "a meek and quiet spirit, which is in the sight of God of great price" (verse 4). He gives the example of Sarah who willingly submitted herself to Abraham and regarded him as the head of the family "For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sara obeyed Abraham, calling him lord" (1 Pet 3:5 & 6).Among those "in Christ" there is no greater love a husband or wife can show to their spouse than to do all they can to encourage them into the Kingdom. In Ephesians Paul again mentions this part of the hierarchy and gives the Spirit's reasons for declaring it so, "Wives, submit yourselves unto your own husbands, as unto the Lord. 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. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing" (Eph 5:22-24).
This does not mean that the husbands are to "lord it" over their wives, but to "love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh" (Eph 5:28-31). Marriage is a partnership in which both parties strive to please each other, and among those "in Christ" there is no greater love a husband or wife can show to their spouse than to do all they can to encourage them into the Kingdom.
"In ecclesia" and "In house"
There are two phrases which we need to consider. In 1 Cor 11:18 we read, "For first of all, when ye come together in the church (ekklesia), I hear that there be divisions among you; and I partly believe it." It can be argued that the definite article is not in the original, and it should read "in ecclesia". The Spirit-guided Paul says the woman is not permitted to teach, nor to "usurp authority over the man".But whether it is in or not the result is the same — that all meetings of the ecclesia are "in ecclesia". The word "ekklesia" means "an assembly of called out ones", and all ecclesial meetings are therefore "in ecclesia". In verse 34 we read, "And if any man hunger, let him eat at home (Greek 'enoikos' — 'in house' [by implication 'home', compare Mark 5:19Mark 5:19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee., Luke 15:6Luke 15:6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.])". Straight away we can see that the Spirit is establishing two different situations, one where certain things can be done "in ecclesia", and the other where certain things are done "in home". This is why we get two Greek words used for "men" in 1 Tim 2:1 & 8. "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting ('aner' — men, excluding women)".In verse 1, "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men ('anthropos' — mankind in general, including both sexes). In verse 8, "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting ('aner' — men, excluding women)". It is obvious that, where there is a mixed gathering of brethren and sisters, it is the brethren who must give voice to prayers.
"I suffer not"
If we now look at 1 Tim 2:11 & 12 we see further instruction regarding the sisters, "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." Twice here the Greek "hesuchia" is translated "silence". The word "hesuchia" means 'silence' or 'stillness'. It also occurs in Acts 22:2, "And when they heard that he spake in the Hebrew tongue to them, they kept the more silence". Paul had been allowed to speak to the people from the steps of the castle in Jerusalem, and "when there was made a great silence, he spake unto them in the Hebrew tongue" (Acts 21:40). The Greek here is "sige" also meaning 'silence', and we see how the word "hesuchia" refers to an absolute quietness, for it is describing the quietness being even more emphasised.
The word "suffer" in 1 Tim 2:12 is from the Greek 'epitrepo' meaning 'permit'. The Spirit-guided Paul says the woman is not permitted to teach, nor to "usurp authority over the man (aner)". "Let your women keep silence in the churches: for it is not permitted unto them to speak..." The teaching is plain that the hierarchy laid down in Scripture must be observed.
The same instructions are given in 1 Cor 14:34 & 35, "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" (verse 34). Here the word silence is "sigao" which means 'to keep silence'. The Greek rendered "in the churches", according to some authorities, does not have the definite article, and should be "in ecclesia". This phrase 'in ecclesia' also comes in verse 19 where it speaks of speaking with tongues "in ecclesia".
The word "speak" is from the Greek "lalao" meaning "to talk, to utter words", and is used when Jesus cures the dumb. It is also used of Zechariah, father of John the Baptist, when he was struck dumb, and had to write on a tablet, "And, behold, thou shalt be dumb, and not able to speak ( 'lalao')" (Luke 1:20). And "...when he came out, he could not speak ('lalao') unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless" (verse 22). In 1 Cor 14:35 we read, "And if they will learn any thing, let them ask their husbands at home ('in home'): for it is a shame for women to speak ('lalao') in the church ('in ecclesia')." It is sometimes argued that all sisters do not have a husband, but the word translated "husbands" is "aner" ('men'), and almost all women have a brother they can ask "in house" and not "in ecclesia". In other words, they can discuss the Scriptures with a brother when the ecclesial meeting is over, or if no brother is near, by using telephone or other means of communication.
In any case, the teaching of Scripture is quite definite that sisters must not "lalao" (utter words) "in ecclesia", or refrain from wearing a hat. This prohibition applies to all assemblies of the ecclesia, to Breaking of Bread meetings, meetings for the promulgation of the Gospel, Fraternals, Bible Classes, Study Classes, Youth Gatherings, and business meetings, etc. The place of meeting does not affect this! Indeed, in times past and today ecclesial assemblies are held in the homes of brethren and sisters, but are still ecclesial assemblies, and the rules of conduct must be observed. One sister in the Central Fellowship once said that if a Bible Class was held on the beach it was still an ecclesial assembly.
Until this point in the proceedings for a sister to speak is "a shame" and not permitted according to the revelation of the Holy Spirit
It's not uncommon practice for Central ecclesias to follow a Bible Class address with questions for the speaker and discussion, and where this is done well it can have its benefits, and generally only brethren are permitted to speak. However, there are a few ecclesias that close the meeting with prayer before the discussion takes place arguing that sisters can then be given the opportunity to speak. The ecclesia is still assembled if all the members are listening to one another, it is only when the members begin to break up into small groups that they are they no longer "in ecclesia", and until this point in the proceedings for a sister to speak is "a shame" (Greek aischron, meaning base or dishonourable) and not permitted according to the revelation of the Holy Spirit.
Some Central ecclesias reason that if a meeting is held "informally" — for example the chairs are placed in a circle, or the President and speaker are not on a platform but on the same level as the rest of the members — ecclesial discipline can be relaxed, and sisters can speak. This is faulty reasoning! Such an assembly is still "in ecclesia" and ecclesial rules still apply.
However, sisters need not be idle in an ecclesia as there is plenty of work which does not involve "usurping authority over the man". Sisters can often be organists, and they generally make the best sick visitors. They can act with their husbands as host and hostess to visiting speakers, and in many ways support and encourage the brethren. Life in the Truth is made up of a good many actions behind the scenes, and the Truth is a partnership of brethren and sisters, all striving to serve God both as individuals and as one body — potentially the Bride of Christ.