To see why I arced this passage the way I did, watch the video at the bottom of the page.
I’m going to focus on application in this post. There are three applications I see:
- Learn contentment through Christ’s strength.
Paul qualifies his thankfulness with the statement that he has learned contentment (11-12) and that he is able to meet every circumstance head-on with peace through Christ’s strength (13).
How can we be content in a time of crisis, of “facing … hunger”? 13 has the answer. Paul was not self-sufficient but Christ-sufficient. See 2 Tim 1:2 and esp. 2 Cor 12:9-10.
This letter shows us that neither Paul’s circumstances (1:12-13) nor the Philippians’ (1:28; 3:2; 4:2-3) were ideal. So if our circumstances are far from ideal, that doesn’t remove the possibility of being content!
Note that this was something Paul “learned” (12d). This shows us that it wasn’t natural, but that it can happen, so we should have hope! This also shows us that our current bad circumstances should be our teacher; we shouldn’t run away from them.
Now, the main applications will be from v. 18-20, since this is where the logical emphasis of the passage is.
- Seek the spiritual good of others.
Paul also didn’t praise the Philippians for their generosity because he wanted more, but because he wanted them to have more eternal blessings (17a-b).
Are we more interested in having our needs met, or in seeing others prosper spiritually? See Phil 2:1-5ff.
- Help others, and trust God to provide for you. This glorifies God!
The emphasis of the passage is the Result of the Philippians’ gift. 1) Since they met Paul’s need, therefore God would meet all of theirs (19). 2) God’s provision, blessing them for their provision, would result in eternal glory to God.
Are we seeking to be a blessing to others? We can trust in God to meet our needs when we are seeking first his kingdom. See Matt 6:33.
See also 2 Cor 9:11-14. Our actions today can bring about glory to God forever!
I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. 11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13 I can do all things through him who strengthens me. 14 Yet it was kind of you to share my trouble. 15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. 16 Even in Thessalonica you sent me help for my needs once and again. 17 Not that I seek the gift, but I seek the fruit that increases to your credit. 18 I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. 19 And my God will supply every need of yours according to his riches in glory in Christ Jesus. 20 To our God and Father be glory forever and ever. Amen (Philippians 4:10-20 ESV).
Wives, submit to your husbands; husbands, honor your wives.
This is the last passage in the several that I’ve talked about on a FB Live, about how women and men should live godly lives, specifically as women and men.
See 2:11-12, which exhorts believers (“beloved”) to live holy lives among unbelievers, so that they will see their good deeds and glorify God on the last day. (These verses are themselves built on the truth of 2:9-10, which describes the reality of believers’ status as “a chosen race, a royal priesthood, a holy nation, a people for his own possession” [v. 9].)
This is followed by 2:13-17, which exhorts believers to be “subject” to human authority, and 2:18-25, which exhorts servants to be “subject” to masters. It is significant that 3:1a uses the same phrase, “be subject,” and its use of “likewise” shows that Paul is continuing his discussion of how believers should live in the world.
I’m sticking with 3:1-7 because of my goal of discerning how men as men and women as women should live out Christlikeness. (See Jonathan Leeman’s excellent article on living in a Christlike way as men and women.)
After our passage, Peter next uses the word “beloved” in 4:12. And all the verses in between the end of our passage and then “continue the larger theme of doing good and not evil, with respect to how we treat one another” (see discussion of the context here at Knowable Word, a great site for learning how to read Scripture in context).
So the larger context is about living out our status in Christ, whatever our status on earth.
I’ve divided the text into two pieces; this was simple, since Peter addresses wives in verse 1, and then husbands in verse 7.
Now, within the lengthier section to the wives, I can see an exhortation to submission (v. 1-2), followed by an explanation of submission (v. 3-6). Notice the words “subject” (1a) and “submitting” (5d) which tie the two sections together (it is the same verb in Greek, ὑποτάσσω).
Notice the main phrases in each section: 1a is the exhortation to submission, and 4a is the exhortation to inner adornment.
Let’s talk first about the exhortation to submission (1-2).
1b limits the submission: “to your own husbands,” not to men in general.
And 1c makes the submission purposeful: “so that … they may be won.” No doubt there were many mixed marriages in this day, where the wife had been converted but not the husband. If the wife acted respectfully toward him, and lived in moral purity (2), some would be won to Christ even without verbal witness by the wife.
Now let’s go through verses 3-6. The main phrase, 4a, is supported by a Negative phrase, and its subordinate phrases (3). Rather than focusing on outward beautification, Christian women should focus on inward beautification.
And that “beauty” that lasts and doesn’t fade (4c) is “a gentle and quiet spirit” (4d) - notice the Epexegetical genitive relationship.
The relative phrase in 4e has a deeper logical relationship, I think, that of Ground (and I would label it as such if this were an arc). Godly women should make themselves beautiful in their hearts because God values this beauty so highly.
This is Christlike: See Matthew 21:5, where Christ is described as “humble.”
Then there is a clear Ground in verses 5-6, starting with “for,” that supports the main phrase in 4a. This is how “holy women” of the past adorned themselves.
And notice the specific way they did this: “by submitting to their own husbands” (5d-e), exactly the same description in Greek as in 1a-b! (So really, 5-6 should be subordinate to 1a, but this isn’t possible to show in the Phrasing module.)
Women of Peter’s day (and ours) are the “children” of Sarah (reminiscent language to being a descendant of Abraham - interesting!), if they “do good” and live fearlessly (6c-f).
Secondly, let’s look at verse 7.
The specific Manner of how husbands are to treat their wives is shown in 7c-d: “in an understanding way,” and “showing honor” to them. So husbands need to understand their wives specifically.
(Another possibility is that 7d is an Explanation of 7c.)
And they need to honor their wives. Why? Two Grounds are given: they are “the weaker vessel,” and “they are heirs with you of the grace of life.”
The word “weaker” and its cognates is used more than 50 times in the New Testament. The adjective here can mean “sick” or “ill,” or to describe someone or something who is “experiencing some incapacity or limitation” (BDAG 142, s.v. ασθενής). The NIDNTTE says that “weaker” here “prob[ably] alludes to (averaged) differences between men and women in physical strength” (423). However, Karen Jobes is quoted, who makes an excellent point: "[T]he immediate context makes it clear that the female is also weaker in the sense of social entitlement and empowerment. Peter teaches that men whose authority runs roughshod over their women, even with society’s full approval, will not be heard by God” (K. H. Jobes, 1 Peter , 209, emphasis mine, in ibid.).
I like what Schreiner says about the second Ground: “The language of heirs points toward the eschatological gift (cf. 1:4; 3:9) that both men and women who believe will receive on the last day. Men should honor women because they share the same destiny—an eternal inheritance in God’s kingdom” (1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 161).
1. Toward wives:
It is a “warrior” spirit that is “precious” in the sight of 21st-century culture; see modern female superheroes, for example! But it is what God values that is truly precious.
This is how God wants you, specifically, to “proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Pet 2:9). Do you respect and submit to the leadership of your husband? If he is unsaved, you may lead him to Christ in this way; if he is saved, you are helping him obey God’s Word in honoring you.
2. Toward husbands:
Do you know what your wife loves and dislikes, what helps her the most, what she needs from you? You must if you are to obey 7c.
Do you use your greater physical strength to bear your wife’s burdens? Real men use their capacities for endurance to suffer and help others, not to serve themselves. Real men treat those weaker than themselves with honor, not contempt.
3. Toward parents:
We ought to train our daughters to have this “gentle and quiet spirit” toward their parents, specifically their fathers, to prepare them for submission to their husbands.
We ought to train our sons to honor their mothers and sisters specifically, above the honor they should give to all people generally, so they can be prepared to live this way with their wives.
1 Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, 2 when they see your respectful and pure conduct. 3 Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— 4 but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. 5 For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, 6 as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening. 7 Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered (1 Peter 3:1-7 ESV).
@Koko Good question!
One of the reasons we started the forum was so that people could post a phrase/arc/bracket they are struggling with, and ask for help with a logical relationship or something like that. Or so that people can post a phrase they made and get feedback from the Biblearc community.
So the answer is to post your phrase here! You can save your phrase as an image in the Phrasing module, and upload it in a post here. Have you saved a phrase as an image before?
The other option is that you can get the Learning Resources add-on, which is $8/mo., and allows you to get more detailed feedback from an instructor on two phrases/arcs/brackets per month.
You’ll notice that I arced verse 16 (along with 13) as an Inference from verses 14-15. And verse 17 is an Inference from all of verses 13-16. I didn’t talk about those verses very much in my new post, so I wanted to mention that here.
I hope the new arc helps you understand the passage better!
This is a famous passage, beloved by many Christians—and for good reason! Verse 17 beautifully describes the new creation, and verse 21 is perhaps the clearest description of the substitutionary atonement in the Bible.
But the message of the overall paragraph is not as well understood. Therefore, I want to briefly study the whole paragraph, describe its overall message, and apply it to ourselves.
1. The emphasis of the two main sections (11-17 and 5:18-6:2)
Notice in verses 11-12 that the emphasis is in verse 12, specifically in 12c. (The arc is at the bottom of this post.) Verse 11 supports verse 12. Here is what these verses are saying (bold font shows the logical emphasis): “You know we are genuine; therefore, we are giving you a reason to boast about us, so that you can reject hypocrites.”
Then, in verses 13-17, there is a Bilateral construction, where 14-15 are supporting both verse 13 and verse 16. Here is what these verses are saying: “Christ’s love controls us; therefore, we passionately live for God and others, and we view people through a spiritual lens.”
Then verses 18-19 is the Manner of the Action described in verses 13-17. The Action can be summarized by saying that “the transformation of believers in the new creation is both the work of God through Christ and the message the apostles preached.” And this transformation has its source and its continued effectiveness in God - that’s what verses 18-19 are saying.
Then, in 5:20-6:2, you have an Inference - an application from verses 13-19. Here is what these verses are saying: “Because viewing God and others differently and being a new creation in Christ comes from God through Christ’s reconciliation [verses 13-19], we beg you to be reconciled to God, not to receive his grace in vain in this day of salvation.” So the main emphasis of this section is that the Corinthians be reconciled to God and not to receive God’s grace in vain. Because God has given the ministry of reconciliation to Paul, he begs the Corinthians to be reconciled to God.
The main point of 5:20-6:2, then, is Paul’s plea that they be reconciled to God, not receiving his grace in vain.
2. The emphasis of the passage as a whole
So how do 5:11-12 and 5:13-6:2 relate to each other? How can we relate Paul’s goal of giving the church a reason to boast about them and accept them (5:11-12) to his exhortation for the church to be reconciled to God, not to receive God’s grace in vain?
Well, what does it mean for the Corinthians to be “reconciled to God,” and to “receive his grace in vain”? Those are important questions to answer, since the section containing those words has the logical emphasis within 5:13-6:2.
It seems like these two things are identical. Notice how Paul “implores” them in 20c, and “appeals to” them in 1b. These verbs have very similar meanings. This seems similar to me to the parallelism of Hebrew poetry! It is likely, then, that to receive the grace of God profitably is the same thing as to be reconciled to God.
Then, do 20d and 1b have to do with accepting Paul and boasting about him? Yes, I believe they do. Paul is saying to them, "You need to accept my apostolic ministry, through which you received God’s grace originally. If you reject me and my ministry, you will have received God’s grace in vain.” This would be very bold, but it fits with the context of the book so far. Also, in 5:17ff, Paul has spoken of his ministry of reconciliation, given to him by God, containing the message of what God has done, thus tying his ministry inseparably with his message. Therefore, if the Corinthians reject him, they are rejecting his gospel.
Notice how I summarized the largest arc in my Main Point Summary, connecting the two halves of the passage with the phrase, “in other words.” Boasting about Paul and his gospel is the equivalent of receiving God’s gracious gift of reconciliation through Christ.
So what does this mean for us? We don’t know Paul personally! Nevertheless, I see at least two applications for us today:
1. We must humbly receive all Scripture as God’s authoritative revelation.
We imitate the Corinthians’ rejection of Paul when we cast doubt on any teaching of Scripture. After all, the Bible is the foundation of the church (“the foundation of the apostles and prophets” in Eph 2:20). The Bible is God’s authoritative self-revelation, entirely perfect and wonderful (Deut 4:8; Ps 12:6). If there is any verse of Scripture we don’t like, we are rejecting the grace of God. If there is any verse of Scripture we refuse to obey, we are rejecting the grace of God.
2. We must test all teachers and teaching based on their faithfulness to Scripture and not their outward attractiveness.
Some people “boast about outward appearance” (12c), instead of “what is in the heart” (12d). Some teachers out there sound really good, and they have huge churches and massive platforms on the internet - but that doesn’t mean what they say is biblical!
So we must not “regard [anyone] according to the flesh” (16b). We must not be superficial but judge all things by God’s book. We must look at teaching and teachers with spiritual eyes, judging spiritual reality, not mere outward appearances.
11 Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is known also to your conscience. 12 We are not commending ourselves to you again but giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance and not about what is in the heart. 13 For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. 14 For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. 16 From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. 17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. 18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 1 Working together with him, then, we appeal to you not to receive the grace of God in vain. 2 For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time; behold, now is the day of salvation (2 Corinthians 5:11-6:2 ESV).
These are my questions ABOUT INSISTING REPENTANCE:
- Is it okay to use Luke 14:25-33 to make them understand what repentance looks like?
- Is it okay to mention that repentance is “laying aside every weight (encumbrance), and sin which clings so closely IN ORDER TO run the race of faith in Jesus [Hebrews 12:1] ?
- It’s true that not all sins that we repented of can directly be stopped, can you give your idea on sins that can directly stop by the working of God when a person GENUINELY repents? Is it more on the lifestyle at first, then sanctification will follow, meaning other sins (that are not a lifestyle but sin in the inside) will be stopped from glory to glory (2 Cor.3:18)?
- What verses in the Bible commands the genuinely converted believers to keep on repenting after conversion?
I’ll try to answer each question, Mildred! They are good questions.
- Yes, Luke 14:25-33 is a perfect passage to show what following Christ costs. He is clear that if you don’t forsake all you have, you cannot be his disciple - i.e. you cannot become a Christian.
- No, Hebrews 12:1 isn’t a good verse to use for this since it was written to exhort believers to turn away from their sin, clinging to Christ.
- Repentance is more of a mindset, of a change of mind. It is indeed from the inside out, rather than from the outside in. There’s no list of sins that can be directly stopped and never sinned again; sanctification is a gradual process, which is why we need to keep repenting over and over again as we grow in obedience.
- Hebrews 12:1, which you quoted, refers to the need for believers to keep repenting of sin. See also Ephesians 4:20-24; Romans 6:12-14; 8:13. None of those verses use the word “repentance,” but that is the reality presented there. I’ll discuss them now:
“But that [referring back to the sins of verses 17-19] is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:20-24).
Putting “off your old self” (v. 22) refers to turning away from sin, stopping living the way you used to before you were saved.
“Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14 For sin will have no dominion over you, since you are not under law but under grace” (Rom 6:12-14).
Verse 12 is talking about turning away from performing sinful actions, but rather performing righteous actions.
“For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Rom 8:13).
This also refers to a lifestyle of repentance, of not continuing in sin but killing the deeds of the sinful nature, stopping sinful actions.
But can you help me how to clarify to them the difference between  repenting by giving up their evil lifestyle like pole dancing and  not being saved by “works”, since to stop pole dancing looks like good “works”  having a righteousness that is not our own, but that of Jesus Christ.
That’s a good question, Mildred! Some people have been confused about that and thought that insisting on repentance is insisting on a “work” for salvation.
I would say that the many passages that insist on repentance show that it is required for salvation and not optional (Matt 4:17; 9:13; Luke 13:3, 5; Acts 2:38; 5:31; 17:30).
But repentance and faith sometimes appear together in Scripture; thus I would call them two sides of the same coin. Genuine faith is a repenting faith, and genuine repentance is a believing repentance.
For example, Jesus’ first sermon, in Mark 1:15, was "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” And in Acts 20:21, Paul summarizes what he taught everyone as a message “of repentance toward God and of faith in our Lord Jesus Christ.”
I like to illustrate it like this: You can’t turn toward God without turning away from sin, since they are opposites. To turn to God necessarily involves turning from sin. If you are facing east and you want to face west, you must turn from facing east - you can’t look both east and west at the same time!
can you please suggest what are the specific things to believe or trust in order for her to be saved? I have an idea that it’s only to trust Christ’s cross, forgiveness and righteousness, but are there still more in what a person is going to trust in order to be saved kuya?
You are right about trusting in Christ. The message of the gospel is to turn from sin in faith to Christ, trusting him alone for forgiveness. But before someone can do that, they must know that Christ died and rose again - the gospel includes that historical fact. Of course, saving faith isn’t just acknowledging Christ’s death and resurrection; it is trusting him personally and completely. The message is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).
One of the first things I noticed in this passage is the repetition of the words, “Yet you did not return to me” (6g, 8e, 9h, 10i, 11g). These five repetitions show the central point of verses 6-11.
The rest of each of the five sections has a Concessive relationship with their main phrase, “Yet you did not return.” Even though God brought famine, drought, blight, disease and war, and death, they still did not repent of their sin.
Their sin is summarized in Amos 2:4-8: Judah had “rejected the law of the LORD, and … not kept his statutes,” and Israel oppressed the poor and committed immorality.
Then the “therefore” in 12a shows that all of 6-11 is a Ground for verse 12! Because Israel did not repent in spite of God’s judgments, he would do something further to them.
This is a little tricky to grasp because of the use of the words “thus” and “this” (12a and 12d). I see them as pointing forward to 12f-h. “I’m going to do this to you, so get ready: you are going to meet your God.”
“Your” is significant here. Note that LORD - “Yahweh” was used throughout verses 6-11. That is God’s covenant name; Israel was God’s special people (see Ex 19:3-8; Amos 3:2).
They should prepare to “meet … God” - but not in his gracious giving of the law as in Exodus 19-20; not in the showing of his glory to Moses in the cleft of the rock as in Exodus 33; but rather to meet God as a judge, as a covenant avenger. Israel must repent (see 5:4-15).
Finally, the “for” in 13a gives an Explanation for why Amos used the description “your God”: the one who created all things and is sovereign over all things is called the LORD - Yahweh. The Creator is also their Covenant Lord; the one they had rebelled against is the all-powerful ruler of the universe. They should be terrified!
Let’s apply this text to our head, heart, and hands.
Now, we are not Israel - we are God’s New Covenant people, the church. How can we apply this specific warning to Israel to ourselves? I think that Luke 13:1-5 is key here. Jesus told his questioners, “People don’t die in disasters because they are the worst sinners out there. So don’t think like that - think this, that unless you repent, you too will die.”
We don’t get to say to nations and families and individuals, “You are suffering this disease, this job loss, this famine, because of your sin.” If we do this, we sin like Job’s three friends, whom God was angry with for this view (Job 42:7-8). What we can say is that every disaster is a call from God to repent of sin, because all who refuse to repent will experience the greatest disaster: permanent exile from God’s presence and joy and life for all eternity in Hell.
Head (mind): We should remember the absolute sovereignty of God over all circumstances. We should remember Romans 8:30 as well.
Heart (emotions): We should fear, lest we fall away from the living God (Heb 4:1; cf. 3:12).
Hands (will): We should turn away from all sin, repenting daily, bringing our sin to the cross and embracing the gospel (Heb 12:1-2).
6 “I gave you cleanness of teeth in all your cities,
and lack of bread in all your places,
yet you did not return to me,”
declares the Lord.
7 “I also withheld the rain from you
when there were yet three months to the harvest;
I would send rain on one city,
and send no rain on another city;
one field would have rain,
and the field on which it did not rain would wither;
8 so two or three cities would wander to another city
to drink water, and would not be satisfied;
yet you did not return to me,”
declares the Lord.
9 “I struck you with blight and mildew;
your many gardens and your vineyards,
your fig trees and your olive trees the locust devoured;
yet you did not return to me,”
declares the Lord.
10 “I sent among you a pestilence after the manner of Egypt;
I killed your young men with the sword,
and carried away your horses,1
and I made the stench of your camp go up into your nostrils;
yet you did not return to me,”
declares the Lord.
11 “I overthrew some of you,
as when God overthrew Sodom and Gomorrah,
and you were as a brand1 plucked out of the burning;
yet you did not return to me,”
declares the Lord.
12 “Therefore thus I will do to you, O Israel;
because I will do this to you,
prepare to meet your God, O Israel!”
13 For behold, he who forms the mountains and creates the wind,
and declares to man what is his thought,
who makes the morning darkness,
and treads on the heights of the earth—
the Lord, the God of hosts, is his name!
Kuya, as I have reviewed our conversation earlier at this post, I have noticed that you suggested that I will not tell them that pole dancing is wrong. So please help me by suggesting how I can encourage the women lo live by faith (with specific and practical examples of how to do it, specially in relation to their current lifestyle) and how to repent or turn from their sinful lifestyle to Obedience to Christ (also with practical examples of repentance that is related to their way of living).
Yes, you’re right - I did say that, but I had forgotten. Well, I almost said that - I said that you don’t need to show them why pole dancing is wrong. But that’s a little different than saying that you don’t need to tell them that pole dancing is wrong. If they don’t know what is sinful, then they can’t repent of it.
Of course, all people know right and wrong through their consciences, but these can become defiled. So it would be right to tell them that pole dancing is wrong, even if they don’t understand why, or say that they don’t understand why.
So these women should know that if a pole dancer trusts Christ as her Saviour, she is required to stop pole dancing. You can’t live that way and be a Christian, as Paul says in 1 Corinthians 6:9-10. Jesus told the rich young man to sell all that he had, but he refused - and Jesus didn’t run begging after him! The rich young man would not repent of his love of money, and therefore he could not be saved. Salvation requires repentance. That might “stop” them from getting saved, but we can’t change God’s requirements for salvation, of course. God’s power can overcome these obstacles in a sinner’s heart, making Christ more desirable than sin - and I encourage you to pray toward that end.
But encouraging women to live by faith can be done if a pole dancer does trust Christ. She can be encouraged with God’s promises of provision, and joy, with God as her Father - but only a believer can be encouraged like this. A non-Christian has no promises of provision and joy, only of eternal punishment if they don’t repent.
I’m not sure I understand this kuya. Sorry my comprehension in English is not that strong.
They’re the ones who said that pole dancing is their only source of income kuya.
Sorry, Mildred! Yes, I understand that it is the women you’re trying to help who say that pole dancing is their only source of income - I was just pointing out that if any of them trust Christ as their Saviour, you could help encourage them to live by faith, to turn from a sinful lifestyle in obedience to Jesus.
But an unbeliever can’t live by faith; what those women need to do is believe the gospel and repent of their sin. If they won’t give up pole dancing, they cannot be Jesus’ disciple. That’s why I quoted from Mark 1, Luke 5 and 13, etc. The message of the gospel, faith in Christ and repentance toward God, needs to be your message. God has the power to draw people to himself through that!
What if they do not know that pole dancing is a sin kuya?..right now, they are thinking of it as a performance like dancing ballet or singing on a stage. Also, they are thinking of it as a job, their only source of income for survival.
I would suggest that they do know it is a sin, even if they are resisting that knowledge and denying that it is sinful. I say that because of our God-given conscience and awareness of God’s laws, as Romans 1:32 and 2:15 say (even though sexual sin isn’t specifically mentioned there):
“Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.”
“The work of the law is written on their hearts.”
As far as being their only income for survival, that is a much more difficult matter. That requires much prayer and wisdom for you advising them. It would be different if a woman professes faith in Christ; then you can help her live by faith and trust Jesus’ promises.
I would encourage you not to lessen God’s requirement of repentance for someone to be saved (Mark 1:4-5, 14-15; Luke 5:32; 13:3; Acts 17:30; 20:21, etc.). If someone isn’t willing to give up everything to follow Jesus, they cannot be his disciple (Luke 14:25-33), and we cannot make salvation “easier” than that. God’s Spirit is powerful to convert people, even though salvation is “hard” in this way!
According to this text, the primary responsibilities of wives and husbands toward each other are rightful submission and sacrificial love.
1. Wives should submit to their husbands because the husband is the head in the relationship (23), just like Christ is the head of the church (23b-c).
This submission should be like the church’s submission to Christ: holy (22b, 24a) and complete (24b).
Holy, because the Lord is perfect but husbands are not; complete, because of the reality of the husband’s God-given role as head.
2. Husbands should love their wives just like Christ sacrificed himself for the church’s glorious holiness (25b-27f).
This love should be like Christ’s love for the church: sanctifying (26a-27f) and giving and nourishing (28b, 29b-c).
So husbands should seek to help their wives grow spiritually. they should ensure that their wives flourish spiritually, emotionally, physically.
This is the highest love, loving one’s wife as if she were one’s own self (which she has become - 29-31).
Notice that none of the commands in this passage are predicated upon one’s husband or wife being worthy of submission or of love. (This is even true if the husband or the wife are unbelievers - see 1 Cor 7:12-14.) Rather, they are predicated upon the eternal reality of Christ’s relationship to his church.
So wives, take your cues from the church; husbands, take your cues from Christ.
15 Look carefully then how you walk, not as unwise but as wise, 16 making the best use of the time, because the days are evil. 17 Therefore do not be foolish, but understand what the will of the Lord is. 18 And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, 19 addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, 20 giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, 21 submitting to one another out of reverence for Christ. 22 Wives, submit to your own husbands, as to the Lord. 23 For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. 24 Now as the church submits to Christ, so also wives should submit in everything to their husbands. 25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 28 In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because we are members of his body. 31 “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” 32 This mystery is profound, and I am saying that it refers to Christ and the church. 33 However, let each one of you love his wife as himself, and let the wife see that she respects her husband (Ephesians 5:15-33 ESV).
THOUGHTS ON SPECIFIC RELATIONSHIPS
I connected 26h to 26a-f as Ac-Mn near the end, once I saw how 27d and 31b-c talk about edification.
I originally had the relationship between 26a-h and 27a-35c as Id-Exp, since 27a-35c are expanding on what doing all things for building up looks like. But I think that Ac-Mn is more specific and accurate.
There are a lot of Conditional relationships in this passage! That shows Paul’s purpose in ordering their worship in different circumstances.
WHAT DOES IT MEAN TO “KEEP SILENT”?
Is Paul saying that women should not prophesy at all, or speak in tongues at all? No, because that would directly contradict his words just a few chapters earlier in 1 Corinthians 11:4-5. Paul allowed women to pray and prophesy in the public assembly (tongues are not mentioned here, however). Also, notice “all” in 31a, b, and c.
That means that 33c-35 should be attached only to 29-33b, not to 27-28.
Here are some helpful quotations on this:
“Whatever this section is teaching, it is not telling women to keep quiet in church. In 11:5, Paul has already referred to women praying and prophesying. The reference to their husbands at home (35) immediately indicates that the apostle is thinking about the behaviour of some married women at Corinth, behaviour which needed firm control of the kind which had clearly proved necessary in all the churches of the saints (33). Although we cannot uncover the details of what was going on, we can discern some of the attitudes prevalent at Corinth. It seems that the principle of submissiveness was being ignored (they should be subordinate, 34), that a spirit of defiance was uppermost (it is shameful …, 35), and that an isolationist tendency was turning these wives into arbitrators of their own church order and even doctrine (Did the word of God originate with you?, 36)” (David Prior, The Message of 1 Corinthians: Life in the Local Church, 251–252, bold emphasis mine).
“Indeed, the word translated remain silent was already used twice before in this chapter. First, in v. 28, in reference to one with the gift of tongues remaining silent when no interpreter is available to translate the unknown tongue. Then, in v. 30, in reference to a prophet who is to stop speaking if someone else receives a revelation. The inclusion here of this discussion of the silence of women or wives is most likely explained by the fact that Paul had just finished discussing those two other situations that also called for silence on the part of certain participants in the church’s worship. In neither of those other cases, of course, are those people expected to remain silent at all times” (Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians, PNTC, 720, bold emphasis mine).
This injunction could refer back to 29a-b, where a prophesy would be weighed as to its accuracy. Paul is saying that women should not do this. This would fit with 11:2-5, where Paul ties prophesying with heads covered or uncovered to the fact that “the head of every man is Christ,” and “the head of a wife is her husband” (v. 3). The order in creation would be overturned if a woman were publicly judging the accuracy of a prophecy. This also fits with 1 Timothy 2:11-12, where the words “submissiveness” and “quiet” are used, tying the two passages together. (The words “quiet” and “silent” are different, however.)
WHAT DOES “THE LAW ALSO SAYS” MEAN?
This is difficult, since there is no passage in the OT that specifically says anything quoted in 34a-c.
“The problem is that he does not cite a text from the law, and no OT passage instructs women to be silent. Perhaps he refers to a general assumption that the law calls for the wife’s submission to her husband. Others pinpoint Gen. 3:16, “Your desire shall be for your husband, and he shall rule over you,” as the backdrop. Oster (1995: 356) maintains that since Paul alludes to the Genesis creation narrative in 1 Cor. 11:3, 8–10, which lays the scriptural foundation for the wife’s submission, he saw no need to cite these texts again. The problem with this view is that Gen. 3:16 is predictive, not prescriptive, and Jewish exegetes did not ground the subordination of women in the creation narrative (Rowe 1990: 66). Liefeld (1986: 149–50) suggests that Paul alludes to the patriarchal perspective in Num. 12:1–15, which records Miriam’s punishment for questioning Moses’ authority. This passage fits the context of discerning, which may involve questioning, what the one prophesying has said. On the other hand, it may be best to see the reference to the “law” functioning in this case as another reference point beside cultural rules (“the common feeling of humankind” [Barrett 1968: 331]), the practice of all the churches, and the command of the Lord (1 Cor. 14:37; cf. the same pattern in 9:7–14, noted by Baumert 1996: 196–97)” (Garland, 672-73, bold emphasis mine).
This passage teaches that women should not have roles of teaching authority in the church. This is supported by the pattern of creation order in the OT.
It also teaches that husbands need the knowledge to teach their wives (and children) the truth of Scripture.
Are you (men or women) living in a biblically-ordered way in your home? At your church? These things are God’s commands (37c).
26 What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. 27 If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. 28 But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. 29 Let two or three prophets speak, and let the others weigh what is said. 30 If a revelation is made to another sitting there, let the first be silent. 31 For you can all prophesy one by one, so that all may learn and all be encouraged, 32 and the spirits of prophets are subject to prophets. 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. 35 If 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.
36 Or was it from you that the word of God came? Or are you the only ones it has reached? 37 If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. 38 If anyone does not recognize this, he is not recognized (1 Corinthians 14:26-38 ESV).