Atos 21:9

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The same man had four daughters, virgins, which did prophesy. — Both elements of the description are full of interest as throwing light on the life of the Apostolic Church. (1) The four daughters were “virgins.” The word then, as afterwards, probably indicated, not merely the bare fact that they were as yet unmarried, but that they had devoted themselves, if not by irrevocable vows, yet by a steadfast purpose, to that form of service. In the organisation of women’s work in the Church they formed apparently a distinct class, the complement of that of the widows of 1 Timóteo 5:10. St. Paul had distinctly sanctioned such a life, as presenting a higher standard of excellence than the duties of domestic life (1 Coríntios 7:8), and on grounds which, in their general character, went beyond the “present distress” of a time of persecution (1 Coríntios 7:26; 1 Coríntios 7:34). It was, indeed, a matter on which he had no commandment from the Lord (1 Coríntios 7:25), and in which he was therefore open to the teachings of experience, and these seem to have modified his judgment at a later date, and led him to the conclusion that it was better that the younger “widows” should marry (1 Timóteo 5:14), and that they should only be received into the list of those who were maintained by the Church in return for their services as “widows,” at a more advanced age (1 Timóteo 5:9). The order of “virgin,” however, continued to exist, and the term Virgo, sometimes with Ancilla Domini (the handmaid of the Lord; comp. Romanos 16:1) added to it, is found in the inscriptions from the catacombs now in the Museums of the Collegio Romano and the Lateran. So Pliny, in his letter to Trajan (Ep. 10 § 6), speaks of the women who were then called ministræ among the Christians, the latter term being probably used as the equivalent for “deaconesses.” (2) These virgins “prophesied.” The word comprised much more than mere prediction of the future, and included all words that came into the mind of the speaker as an inspiration, and to the hearers as a message from God. (Comp. Notes on Atos 2:17; Atos 19:6; 1 Coríntios 14:24.) In other words, they preached. We ask when, and where? Did they prophesy in the assemblies of the Church? It is true that St. Paul had forbidden this at Corinth (1 Coríntios 14:34), and forbade it afterwards at Ephesus (1 Timóteo 2:12); but the very prohibition proves that the practice was common (see also 1 Coríntios 11:5), and it does not follow that St. Paul’s rules of discipline as yet obtained in all the churches. It is perfectly possible, however, that they may have confined their ministrations to those of their own sex, and, accompanying their father in his missionary journeys, have gained access to women, both among Jews and Gentiles, and brought them to the knowledge of the Truth. It is obvious that the services of women, acting as deaconesses, would be needed as a matter of decorum in the baptism of female converts.

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