Acts 21:9

Wednesday, 18 October 2023

 

Now this man had four virgin daughters who prophesied. Acts 21:9

 

The Greek reads, “And to him were four daughters, virgins, prophesying” (CG).

 

In the previous verse, it noted that Paul and his companions departed and came to Caesarea. There, they entered into the house of Philip the evangelist, one of the seven. Now, that continues, saying, “And to him were four daughters.”

 

The verb is imperfect, signifying that it was ongoing and indeterminate in duration. It cannot be implied that this was their permanent state. As for Philip, he was an evangelist. He held the duty of “preaching the full message of Christ’s salvation” (HELPS Word Studies). Having four daughters meant he had a wife.

 

Therefore, this is contrary to the false doctrine of the Roman Catholic Church that those who are in such a position were to remain celibate. This is obvious from Paul’s pastoral epistles, but it is a valid point of doctrine that is substantiated here and elsewhere. Of his daughters, it next says that they were “virgins.”

 

Luke takes care to mention this. Therefore, it has a bearing on their state. Otherwise, it would be a pointless addition to the context of his note. Being virgins, they were still living in his house, awaiting the time when they would be married. If they never married, they would remain in his house. The matter would have been decided as families determined such things at the time and within the culture. Finally, Luke notes that they were “prophesying.”

 

This is not unique in Scripture. It is something that several women of the Old Testament did. Deborah, the Judge of Israel, was a prophetess. A married woman named Huldah, the wife of the keeper of the wardrobe, was noted as a prophetess in 2 Kings 22:14. These and others were noted as having this ability.

 

It is, however, noted in 1 Corinthians 14 that women (or wives, the word can mean either) are to remain silent in the churches. It may be that being noted as virgins provides an exception to the prohibition of 1 Corinthians. But their prophesying cannot extend to teaching or having authority over men. That is explicitly forbidden in 1 Timothy 2:11, 12.

 

Further, Paul’s words concerning the selection of elders and deacons in the pastoral epistles are directed to males only. There is no provision in Scripture to allow for the ordination of women. Thus, Luke’s words here must bear these limitations. These women prophesied. Nothing more can be gleaned from the narrative.

 

The coming verses will mention another man who will prophesy over Paul. What he says is very clearly recorded by Luke. Such is not the case with these four daughters of Philip. Therefore, their ability to prophesy obviously did not include the matter that would be brought forth by him.

 

What is possible is that Luke’s note concerning these women is a generous acknowledgment of their ability to pass on what has already been received by Philip. This would be similar to the first noted woman to prophesy in Scripture, Miriam, the sister of Moses. In Exodus 15, it says –

 

“Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. 21 And Miriam answered them:
‘Sing to the Lord,
For He has triumphed gloriously!
The horse and its rider
He has thrown into the sea!’” Exodus 15:20-21

 

Miriam’s prophesying was not her own words but those already given by Moses –

 

“Then Moses and the children of Israel sang this song to the Lord, and spoke, saying:
‘I will sing to the Lord,
For He has triumphed gloriously!
The horse and its rider
He has thrown into the sea!’” Exodus 15:1

 

In the case of these four daughters, it is best to take the most conservative view of their words, keeping them also completely in line with what is elsewhere stated as doctrine for the church.

 

Life application: Q: Is this verse prescriptive or descriptive? It is a descriptive verse that sets no doctrine forth for the conduct of the church.

 

These words, along with scattered other verses in the Bible, are incorrectly used at times to justify women preachers and “prophetesses.”  In doing this, one must completely disregard the prescriptive and authoritative writings of Paul. Further, context is necessary to understand what is going on. Outside of this descriptive verse, there is no additional context to justify women instructors or preachers with authority over men in a New Testament context. Rather, exactly the opposite is the case.

 

If one is to logically claim that the words of this verse mean that women today also are entitled to prophesy as these girls did, then the entire description of them must be considered applicable. Luke was careful to note that they were the daughters of an evangelist. Therefore, only the daughters of an evangelist would meet the requirements.

 

Next, he takes special care to note that they were parthenoi, virgins. Therefore, that must be applied as a required standard. As such, it would mean that this ability only applies to virgins. As they were not married, they also wielded no authority over a man. Should they marry, they would then fall under the authority of their husbands. Luke is being careful to show that their role in no way contradicted what Paul was already teaching concerning women.

 

These daughters prophesied because they were, at least for a season, set apart as virgins to prophesy. This was probably to other women while Philip was conducting evangelism. There is no need to go beyond what is written here and assume that they held any other duties than those intended for women by women. Their status as virgins is what sets them apart as acceptable for ministry. Should their status change, it would mean a change in their life roles.

 

Finally, as no other gifts are listed, the most one could claim is that the gift of prophesying alone could be appropriated by virgin daughters of evangelists. This is not a verse that allows for women to prophesy in a congregation. It is not a verse that allows for teaching or having authority over men in a congregation. It is also not a verse that would allow for the ordination of women. None of these things can be deduced or appropriated by women from the words of this verse.

 

Lord God, help us to stay in the proper lanes as we travel on life’s highway. May we be careful never to take single verses out of their intended context in an attempt to justify what Your word elsewhere forbids. May we be obedient to the overall standards that prescribe our conduct as clearly revealed in Your precious and sacred word. Amen.