What About Women Interpreters?
With the crumbling of the Iron Curtain, have come many wonderful opportunities afforded the church to send mission-minded brethren into these once-closed doors of communistic rule. Even the language barriers have been hurdled by the use of interpreters so the gospel can be preached in the tongues of the people.
However, in securing interpreters some have utilized women because of the difficulty in finding men who are willing and able to do the task of interpreting. Though we should be concerned about getting the message of Christ to the lost, we must never lose sight that the method of taking the gospel to the lost must be in accordance with the truth of God's Word.
Interpreting is an issue which is directly parallel to the spiritual gift of "interpreting" in I Corinthians 14. Here the apostle Paul wrote to correct the misuse of spiritual gifts in the worship assembly. Verse 23 identifies the whole church coming together into one place. Verse 25 comments on an unbeliever who is convicted by the message and in turn falls and worships God. The unbeliever then engaged in what the rest of the church was doing, namely worshipping God. This assembly was a worship service where the whole church came together into one place. To this assembly Paul wrote, "How is it then brethren? when ye come together every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying" (I Cor. 14:26). Notice please the last gift mentioned by Paul. It was the gift of "interpreting." The gift of "interpreting" simply relayed the meaning of words spoken in a different language. The same Greek word hermeneuo is found in Hebrews 7:2 where Melchisedec was "first being by interpretation King of Righteousness." Interpreting was simply speaking the same message in a different language. This gift, however, was regulated in this worship assembly. The apostle Paul applied these words to this worship assembly, "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 sayeth the law. 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." (I Cor. 14:34-35). The silence mentioned is a complete silence. The Greek sigatosan signifies that one should hold one's peace (Thayer p. 575). By allowing women to speak in this worship assembly, a principle of law was violated. This principle was stated first in Genesis 3:16 where God told Eve, ". . .and he shall rule over thee." When women spoke, exercising their spiritual gifts, this principle of law was violated.
Three activities in particular are regulated in this context: prophesying, speaking in tongues, and interpreting. Notice the instructions regarding these activities:
- Let two or three speak in tongues - v. 27
- Let one interpret - v. 27
- Let two or three prophets speak - v. 29
- "Let your women keep silence" - v. 34!
It is clear that men were prophesying, speaking in tongues, and interpreting and that women were forbidden to take part in these leadership roles in the worship assembly. Paul places all three of these activities in a forbidden zone as far as the women were concerned. In light of this passage, one cannot consistently oppose women preachers while upholding women interpreters.
Paul also forbids the woman to partake of the public proclamation of the word by asking questions of clarification. These, he instructs, are to be asked outside the assembly. This prohibition raises an interesting question: If the woman is forbidden to become involved in the public teaching of the Word in the worship assembly by asking questions of clarification, then how may she rightly do the clarifying itself by interpreting the entire message?
Some object to applying these verses to our time because they deal with a setting which no longer occurs: an assembly in which miraculous gifts of the Spirit are exercised. They argue that since the gifts themselves were terminated, then the regulations governing their use were also terminated. But Paul shows that the principle of woman's submission was taught in the law (v. 34) and continues to be binding in this situation: the worship assembly! It is interesting that in both passages in which Paul forbids the woman to lead in such matters, he is careful to avoid leaving the impression that this prohibition was temporary (I Cor. 14:34-35; I Timothy 2:8-15). Though spiritual gifts are no longer available, the regulations regarding male leadership continue to be in force. Also if we dismiss I Cor. 14:34-35 because miraculous gifts were employed in the setting, then much of the New Testament is inapplicable today. For instance, Timothy had a spiritual gift (II Tim. 1:6). Are we to dismiss the instructions given in I Tim. 2:11-12 simply because he and perhaps others had these gifts?
Women were to be silent regarding the speaking of the gifts in this assembly. Women were not to speak the psalm, the doctrine, the tongue, the revelation or the interpretation. Women were not to interpret so not to violate the principle of man's leadership. This is directly parallel to women interpreting messages today. A principle of man's leadership is violated when a woman takes the lead in speaking God's word to the assembly. When her lone voice is heard, she takes the lead and that is precisely why Paul said she should be utterly silent in this regard.
Some then would say, "then a woman may neither sing a psalm with the congregation because they are to be totally silent." The speaking has to do with leadership and with her lone voice being heard in the assembly. Certainly she could sing while others were singing, or read while the whole congregation also read. Paul's injunction would not keep her from singing anymore in this assembly than from any other assembly because the kind of speaking referred to in the context was violating the law of God (I Cor. 14:34). It must be noted as well, that total silence in one gift did not necessitate total silence in another. The tongue speaker of I Corinthians 14:28 was to keep silence if there was no interpreter. That silence did not prohibit him to utilize another gift if he had another gift. Likewise, the silence of a woman must be understood as a silence qualified by taking a leading part in those spiritual gifts. But, the Holy Spirit identified "interpreting" as a leading part. These instructions apply to any worship assembly where the whole church comes together in one place. The women were to be silent, which included their silence in the gift of interpreting. This is directly parallel to women interpreting messages today.
When a woman interprets she also teaches, though the message did not originate with her. The words of the Holy Spirit did not originate with him: "he shall not speak of himself; but whatsoever he shall hear, that shall he speak" (John 16:13). This is precisely what a translator does! Yet, this speaking was teaching: "he shall teach you all things" (John 14:26). The interpreter's/translator's message does not originate with him/her, but nevertheless he/she still teaches. Women may not speak messages prepared by men any more than they should read messages prepared by men, and we know that if a woman reads a sermon prepared by a man she violates scripture.
Women ought not teach over men. I Timothy 2:11-12 says, "Let the women 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." The woman is to take the place of subjection and to be in quietness as opposed to teaching or exercising dominion over a man. Since women may not occupy a teaching position over a man, and by translating she teaches God's word, a woman may not translate God's word in public assemblies.
The context of I Timothy should be carefully studied in this regard. The basic point is that men are to take the lead in the church. They are to lead in the offering of prayers (2:8), the teaching of the Word (2:11-12), and the management of the congregation (3:1-7). It should be observed that any activity which is parallel to these is also forbidden to women. Leading singing, waiting on the Lord's table, and interpreting for the preacher in the worship assembly are parallel to the point of I Timothy 2. They are leadership activities and are to be performed by men alone. Remember that the issue is broader than simply whether women may teach men. The issue is leadership. A woman who waits on the Lord's table does not teach, but she occupies a leadership role. It is therefore inconsistent to allow women to interpret for the assembly and forbid her to wait on the Lord's table. If women may not distribute the Lord's Supper to the congregation, how can they distribute the spiritual food of the Word to the assembly?
Some think a woman interpreter is parallel to a microphone. A microphone magnifies the same voice, while a woman interpreter is another separate, distince voice emanating from her person. These are not parallel.
We set forth this tract in hopes those that are now employing women interpreters would re-evaluate their position by the Bible. We present this message in the spirit of love and we hope good brethren will be urged to study this issue further.