02.25.10
Posted in Biblical Equality, Women in Ministry at 10:29 pm by Administrator
Statement: Preaching is not women ‘taking over’ it is just doing what we should…which is to spread the gospel.
My Response:
The problem lies often with simply semantics – most of those who deny woman the right to preach from the pulpit in their churches have no problem with women spreading the gospel through preaching – they see these two functions as separate entities (functions) which have different governing rules. They do not restrict women from preaching or teaching the gospel in the streets and do not restrict the sex of those to whom they may minister the gospel outside of the church. It is within the “church -walls” that they bring restrictions to close the mouths of women and to limit the use of their spiritual gifts.
They believe the Bible qualifies the preaching and teaching of women by where this act is carried out. These restricts blindly miss obvious facts concerning the 1st Century Church 1) no pulpit and no podium existed in the 1st Century Church, 2) they met in homes and not in church buildings 3) preach simply means proclaim or speak out as does the word prophesy in Acts 2. In Acts 2 men and women of the New Covenant Church received power to go forth proclaiming – preaching – prophesying – with no qualifications or restrictions of place.
Restriction of women preaching and teaching came into the church when these functions became associated with holding power and authority in the church through doctrines of hierarchy. The true function of these words was lost as the church began to cease to operate in true unity and love of the brethren Jesus commanded and instead established a hierarchy which separated the church into the clergy and the laity. In this hierarchy church system these functions (now thought to hold authority) were stripped from women and given to men alone.
Women became restricted from preaching and teaching through semantics – these functions took on meaning (power and authority over others) which Jesus never give them. The simple and pure meaning of “proclaim” has been twisted through semantics to now mean positions of power and authority. A patriarchal hierarchy church system which sees women as only a “complement” to man restricted these now supposedly superior authoritative positions to males alone.
It’s an up hill battle but as we join our voices together, semantics will no longer restrict the very women Jesus filled with power to proclaim – preach – and prophesy.
Permalink
02.16.10
Posted in Biblical Equality, Women in Ministry at 3:13 pm by Administrator
After writing a proposal for an interview on a topic important to women, I decided to share my proposal thoughts here.
I, of course, wrote a proposal to discuss the topic of women serving in leadership positions in the church.
I started off my proposal presenting how a “gender biased” interpretation of Scripture has been used for centuries to bar women from using their God given gifts and calls in the church.
Which lead to my next point – the Complementarian movement was birthed in response to women who no longer accepted the “no, you are not allowed to serve” and in response to the woman who were breaking through the “stain glass ceiling” in order to fulfill all God had placed within their hearts to perform for His glory.
I briefly spoke of the Egalitarian movement which was birth in response to the “oppression of women” voiced by many Complementarians.
What I really want to share in this post was my answer to the question “Why is this topic important?”
My Answer:
We may think this topic is simply a “church issue”, when in truth it has much larger ramifications. This issue, in fact, has the ability to affect all areas of society.
How So??
Many of those who purvey the Complementarian ideology espouse doctrines that have far reaching effects for all women.
Examples:
1) women should not be allowed to vote
2) women should not be allowed to hold ANY position of leadership or authority over men
3) gender roles were enacted by God – the woman’s God given role is to be a wife, mother, and a keeper of her home … and thus…
4) women are to remain at home as keepers of their homes – working outside the home is rebellion against the God given role for woman
5) men have the God given right of headship or rule over women
Many churches have unwittingly embraced Complementarian doctrine. They have done so based solely upon the issues of women serving as a Senior Pastor or Teacher and a basic agreement with the ideas of gender roles and headship of the husband in the family unit. They have not looked into, studied, or researched the deeper dark ramifications of this movements teachings.
I believe if they did they would be as appalled as I am at various facets of this ideology’s teachings concerning women.
Permalink
01.18.10
Posted in Women in Ministry at 7:42 pm by Administrator
Matthew 16:21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day.
Matthew 17:22-23 And while they were gathering together in Galilee, Jesus said to them, “The Son of Man is going to be delivered into the hands of men; 23 and they will kill Him, and He will be raised on the third day.” And they were deeply grieved.
The disciples to whom Jesus plainly revealed his coming death and resurrection were not simply the twelve men who were separated by Him and called apostles. Jesus revealed what lay ahead of Him in Jerusalem to the men and women who followed Him as His disciple.
Luke 24:5-7 provides scriptural evidence that the disciples to whom Jesus spoke included women.
Luke 24:5-7 and as the women were terrified and bowed their faces to the ground, the men said to them, “Why do you seek the living One among the dead? 6 “He is not here, but He has risen. Remember how He spoke to you while He was still in Galilee, 7 saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.”
Scripture records that the overwhelming majority of His disciples heard His words with a “lack of understanding”.
Mark 9:31-32 For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” 32 But they did not understand this statement, and they were afraid to ask Him.
Scripture also records one of His twelve closest associates spoke a “rebuke” in reply to His words.
Matthew 16:22 Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.”
Scripture does not stop its record here – at lack of understanding, unbelief, and open rebuke – it continues on to give us record of a disciple who heard His words with understanding, who believed, and whose belief moved her to action.
Scripture purposely records this contrast – the unbelief and lack of understanding of the many contrasted against a simple act of belief performed by a female disciple who heard with understanding, believed, and was moved to action by her belief.
In Matthew 26 Jesus reveals to His disciples that during the Passover, just two days away, He would be handed over for crucifixion.
Matthew 26:1-2 When Jesus had finished all these words, He said to His disciples, 2 “You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.”
A female disciple responded to His spoken revelation of His upcoming crucifixion with belief and action – her belief moved her to anoint His head with oil in preparation for burial. Scripture records this female disciples action in Matthew 26:6-13 and Mark 14:3-9.
Matthew 26:6-13 Now when Jesus was in Bethany, at the home of Simon the leper, 7 a woman came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table. :8 But the disciples were indignant when they saw this, and said, “Why this waste? 9 “For this perfume might have been sold for a high price and the money given to the poor.” 10 But Jesus, aware of this, said to them, “Why do you bother the woman? For she has done a good deed to Me. 11 “For you always have the poor with you; but you do not always have Me. 12 “For when she poured this perfume on My body, she did it to prepare Me for burial. 13 “Truly I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.”
Mark 14:3-9 While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. 4 But some were indignantly remarking to one another, “Why has this perfume been wasted? 5 “For this perfume might have been sold for over three hundred denarii, and the money given to the poor.” And they were scolding her. 6 But Jesus said, “Let her alone; why do you bother her? She has done a good deed to Me. 7 “For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. 8 “She has done what she could; she has anointed My body beforehand for the burial. 9 “Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.”
This unnamed female disciple is often thought to be Mary of Bethany, whose anointing of Jesus in preparation for burial is found in John 12:1-8 and possesses great similarities in the statements spoken by the disciples and by Jesus.
John 12:1-8 Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. 2 So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him. 3 Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of His disciples, who was intending to betray Him, *said, 5 “Why was this perfume not sold for three hundred denarii and given to poor people?” 6 Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. 7 Therefore Jesus said, “Let her alone, so that she may keep it for the day of My burial. 8 “For you always have the poor with you, but you do not always have Me.”
I personally believe the Bible records two separate acts of two separate female disciples who upon hearing Jesus believed and were moved to action by their belief – one who was unnamed and one who was named as being Mary of Bethany.
Although both anointing accounts took place in the city of Bethany, the unnamed female disciple’s anointing of Jesus’ head took place at the home of Simon the lepers two days before Passover. Mary’s anointing of Jesus’ feet most likely took place in their home six days before Passover.
I believe two female disciples were moved to action as they heard Jesus’ words and mixed them with belief. Their belief moved them to action – anointing Jesus in preparation for burial.
Why did Jesus say “wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.”
These were not just idle words or words simply meant to hush the criticism of the other disciples and honor this unnamed female disciple. Jesus’ words always had a point – they always had a message to convey.
Jesus was announcing that the belief of this female disciple demonstrated (exampled) a picture of the gospel. She heard of His coming death and resurrection, upon hearing she believed, and upon believing her actions reflected her belief.
She is an example of the gospel and its powerful effect upon you and I. We heard the gospel – someone told us of His death upon the cross for our sakes and of His resurrection on the third day – we heard and we believed, and upon believing our actions daily reflect that belief.
Each time someone hears and believes as the gospel is spoken in the earth this female disciple’s hearing mixed with belief is retold.
Permalink
11.02.09
Posted in Biblical Equality at 4:52 pm by Administrator
I am posting an exceptional jaw dropping insight written by Don Johnson and published by him at the Egalitarian Christian Alliance Forum. I know you will enjoy it as much as I did.
How do I receive Jesus?
by Don Johnson
Warning: Please do not read while drinking a beverage.
***************************************************************************************************
How do I receive Jesus?
Sometimes, I receive Jesus like a woman! What? Sputter, gasp!
Jesus is obviously a man in the gospel accounts. How could I be so blatantly wrong?
I can sometimes receive Jesus as a woman because Jesus himself teaches me this. Consider the following verses from Luke’s gospel.
TNIV Luke 15:8-10 [Jesus speaking:] “Or suppose a woman has ten silver coins and loses one. Doesn’t she light a lamp, sweep the house and search carefully until she finds it? And when she finds it, she calls her friends and neighbors together and says, ‘Rejoice with me; I have found my lost coin.’ In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”
This is the middle parable of three parables by Jesus describing what the Kingdom of God is like. The first is often called the parable of the lost sheep, this one the parable of the lost coin and the last is sometimes called the parable of the lost son or the prodigal son. These parables are connected not only by all being about the Kingdom of God and not only by being stated adjacent in Luke’s gospel, but also by a descending order going from 1 lost sheep of 100, to 1 lost coin of 10, to 1 lost son of 2.
One of the many insights of these parables is that Jesus is referring to God (and therefore also to himself) successively as a good shepherd, as a diligent women, and as a loving father. We are very familiar with the first and last images, but perhaps not so familiar with the middle one of a diligent woman. Notice that Jesus did not need to use the example of the diligent woman, he could have just as easily used an example of a diligent man, but he deliberately chose to map himself to a faithful women rejoicing when she finds a lost coin.
Will you join me in claiming for yourself ALL the ways to receive Jesus that are found in the Bible?
I (Don Johnson) thank Kenneth Bailey for teaching me the insights in this meditation.
Permalink
10.01.09
Posted in Biblical Equality at 3:48 pm by Administrator
I’ve been reading an excellent book by Carolyn Curtis James titled “The Gospel of Ruth”. One of the issues addressed by this book is the effects of widowhood which Naomi and Ruth faced in a patriarchal culture.
In the patriarchal culture women derived their value and significance from their connection with men – through their husbands and in bearing a son to carry on the family name and lineage.
Widowhood threw Naomi and Ruth into membership with those who held the lowest position of this day’s society. They lived in a culture that swept widows aside. They were considered to be a ‘drain’ on the family and on society and as having little or no value.
The meaning of the Hebrew word for widow (almanah) voices the widows low rank in this culture. ‘Almanah’ is derived from the root word ‘alem’ which means, “unable to speak”. Widowhood made these women silent – without voice. Without a husband to speak and act on their behalf they had no voice, no legal rights, and no recourse against injustice. They faced a future which held frightening defenselessness and vulnerability.
Reading of the widow’s marginalization in the patriarchal culture caused me to stop and consider Jesus’ parable of the widow seeking justice from an unrighteous judge who did not fear God (Luke 18:2-5).
As I re-examined this parable my eyes were opened to how truly astonishing and radical this parable was to His hearers – how Jesus’ words shook the norm of their culture and contained the power to knock down their patriarchal traditions.
Jesus’ words in this parable radically flew “in the face” of this culture as He spoke of a widow who had a voice – she was not made silent by her widowhood. She did not lose her voice because she no longer had a connection through a man. I can see the mouths of His hearers drop open in amazement at His words as they elevated the widow from a place of no voice to her rightful place of “having voice”.
Jesus did not stop there. He went on to say this widow not only had a voice, she was able to use her voice to seek for justice for herself – she was not dependent upon a male protector to go before the judge on her behalf. I can hear His hearers gasping in astonishment. This statement was totally radical not only for widows but for all women. Jesus’ words contained the power to “rock” this society as they 1) allowed all women a voice on their own behalf and no longer be dependent upon a male protector to speak for them, and as they 2) elevated the testimony of women to a place of value and worth in a culture that held all “women’s testimony to be suspect”.
We miss so much truth because we do not understand the traditions of the culture to which Jesus spoke. We read the scripture through our cultural understanding. In doing so we do not see the radical statements being made by Jesus through His teaching and parables. We fail to see the “power of the gospel” at work to set free and liberate those held in bondage of religion and man’s traditions.
Jesus’ words in this parable radically loosed women who were held under the bondage of the rules of a patriarchal society. Jesus lifted women back to their original position at creation – equal value and equal position with men. That is the “power of the gospel” at work.
This parable still contains the “power of the gospel” to loose and set free women whose cultures still bind them to positions of value and significance based upon their connection to men. The radical “power of the gospel” is still at work in these nations elevating women to full and equal membership with men in all positions of society.
I can see the “power of the gospel” still at work in this parable as it is preached in the Middle East. I can see the women of these nations, who have traditionally had no voice, hear this parable and find their voice through the power of Jesus’ words. That’s the “power of the gospel” still at work.
I can see the men of these nations hearing this parable and stepping to the side to allow women to step beside them as equals. That’s the “power of the gospel’ still at work.
The astonishing and radical words of Jesus in this parable have not ceased to contain the power to loose and set free. The “power of the gospel” is still present and at work in them.
Permalink
08.13.09
Posted in Biblical Equality, Submission, Women in Ministry at 9:50 pm by Administrator
I was also asked to write a message on Mutual Submission for Romania. Please continue to pray that God uses these message to open ministry doors to women in the nation of Romania.
Mutual Submission by Pastor Dawn Wilson
To correctly understand Ephesians 5:22 we must first find the context of the apostle Paul’s writing in Ephesians 5. The context of Ephesians 5 is established in vs. 1 – 2.
Ephesians 5:1-2 Therefore be imitators of God, as beloved children; 2 and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.
The context of apostle Paul’s writing in Ephesians 5 is for ALL Christians – male and female – to be imitators of God and Jesus by walking in sacrificial love towards one another.
The apostle Paul begins a discourse on how sacrificial love is to function in the body of Christ in vs. 21.
Ephesians 5:21 and be subject to one another in the fear of Christ.
In vs. 21 the apostle Paul says EACH GENDER is to be subject to the other in the fear (reverence) of Christ. The Christian male is subject to the Christian female and vice versa – in Christ one gender is not above another, instead we are subject to one another.
The apostle Paul begins his discourse on how sacrificial love functions in the body of Christ by placing all in subjection to one another.
The mutual subjection of Ephesians 5:21 is found in several other scriptures. Romans 12:10 “prefer one another”, 1 Thessalonians 5:15 “seeking for the good and the benefit of others”, Philippians 2:3-4 with humility of mind regard one another as more important than yourselves, 4 “put others and their needs before our own”.
The Greek word hupotasso is translated as subject to. The apostle Paul uses hupotasso in its middle voice of hupotassomai in his discourse on subjection in Ephesians 5. Hupotasso in the middle voice conveys the meaning of a “submission that is voluntarily given”. Thus Hupotasso submission cannot be required or forced. The one giving hupotasso submission must give it voluntarily.
Hupotasso’s middle voice hupotassomai does not convey the meaning of “a ranking of persons, to rule over or to be ruled.”
The Greek uses two entirely different words for a submission which demands or requires obedience. The Greek word for “dutiful obedience” is hupakouo. The Greek word for “obedient submission to one in authority” is peitharcheo.
The apostle Paul used the Greek word hupakouo in Ephesians 6 when instructing children and slaves in dutiful obedience. Surely, if he had meant to place wives in a position of obedience to their husband he would have used this word in Ephesians 5, just as he did in Ephesians 6.
What does hupotasso submission look like? We can find the answer by looking further at the definition of this word.
Hupotasso’s middle voice Hupotassomai conveys the meaning of “tend to the needs of, be supportive of, and be responsive to.” Hupotassomai when used as a military term conveys the meaning of “equal sharing of the task”.
According to the apostle Paul in vs. 21 both male and female are to give hupotassomai submission to one another in reverence of Christ. The apostle Paul is thus instructing all Christians tend to each other’s needs, to be supportive of one another, and be responsive to one another.
The apostle Paul after placing the church in voluntary submission to one another in vs. 22 begins an explanation of “how” this voluntary mutual submission is to work in a marriage relationship.
Ephesians 5:22-24 Wives, be subject to your own husbands, as to the Lord. 23 For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. 24 But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.
Vs. 22 actually reads “Wives, to your own husbands, as to the Lord.” The words be subject are borrowed from vs. 21. The apostle Paul did not separate wife’s submission to her husband from the mutual submission given in vs. 21. When he borrowed the verbiage of vs. 21 the apostle Paul welded the concepts of mutual submission and wife submission together as one.
Hupotasso submission is given voluntarily. Thus Paul instructs wives to voluntarily submit to the husband just as their husbands voluntarily submit to their wives in the mutual submission of vs. 21.
Apostle Paul instructs wives in hupotassomai submission to voluntarily meet the needs of, to give support to, and be responsive to their husbands in everything.
Ephesians 5:25 Husbands, love your wives, just as Christ also loved the church and gave Himself up for her,
The apostle Paul instructs husbands to agapao (translated as love) their wives. The Greek word agapao is almost identical to hupotassomai in meaning. Agapao means “giving up of oneself to care for another, be responsive to, tend to the needs of”.
Apostle Paul used these two key words in a parallel fashion to example how the marriage relationship functions in the mutual submission found in vs. 21.
The apostle Paul did not only use these two key words in such a parallel in Ephesians 5. He also used them in the same parallel fashion in Colossians 3:18-19.
Colossians 3:18-19 Wives, be subject to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them.
Paul again uses these two key words – hupotassomai and agapao - in a parallel fashion to example how the marriage relationship functions in the mutual submission.
The sacrificial love with which the apostle Paul began this chapter is exampled in function in vs. 21 – 25. Sacrificial love is first exampled in function in the body of Christ through mutual submission to one another in vs. 21, then exampled in wives’ hupotassomai submission to their husbands in vs. 22, and lastly exampled in husbands agapao love to their wives in vs. 25.
Wives in the sacrificial love of mutual submission are to prefer their husbands over themselves, put their husband’s needs before their own, and seek for the good and the benefit of their husband.
Husbands in the sacrificial love of mutual submission are to prefer their wives over themselves, put their wives needs before their own, and seek for the good and benefit of their wives.
In 1 Peter we have scriptural examples which showcase hupotasso as being voluntarily given.
1Peter 2:13-14 Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, 14 or to governors as sent by him for the punishment of evildoers and the praise of those who do right. 15 For such is the will of God that by doing right you may silence the ignorance of foolish men.
The apostle Peter instructs the church which has been scattered and in now living in the midst of a hostile environment to give voluntary submission (hupotasso) to every human institution and to those in authority for the Lord’s sake.
The apostle Peter does not demand these Christians submit, instead he makes a request that they choose to give submission voluntarily for the sake of the Lord.
1Peter 2:18 Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable.
Apostle Peter requests the Christians who are slaves (servants) voluntarily give submissive to their masters with all respect. He petitions them to give voluntary submission not only to those who are good and gentle, but also to those who are unreasonable.
1Peter 3:1-2 In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, 2 as they observe your chaste and respectful behavior.
Apostle Peter begins his instructions to wives by saying, ‘in the same way’. These words, in the same way, connect this statement with the voluntary submission he requested the whole church give to those in authority and the voluntary submission he petitioned Christian slaves give to their masters in 1 Peter 2.
Apostle Peter requested wives to also give voluntary submission to their husband. He made this request so that unsaved husbands would be won to the Lord by their behavior.
Another possible reason for his request for voluntary submission from these wives is that Roman law commanded wives be subject to their husbands. Under Roman law wives were under the dominion and rule of their husbands. The Apostle Peter requested these wives not only voluntarily submit to those in authority but that they also willingly submit to the law with required submission to their husbands.
1 Peter 3:1-2 is not a command for wife submission — it is a request for voluntary submission.
The apostle Peter then uses Sarah’s voluntary submission to Abraham as an example.
1Peter 3:5-6 … being submissive to their own husbands; 6 just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.
Apostle Peter when speaking of Sarah’s submission and obedience to Abraham is referring to the two times Abraham asked her to not tell that she was his wife but to instead say she was his sister. Abraham asked her to do so because he feared for his life. [Gen. 12:5-20, Gen. 20:1-18]
Sarah voluntarily submitted to Abraham’s request for her to lay aside her position as his wife. In voluntary submission she obeyed Abraham’s request say she was his sister.
Sarah did not have to lay aside her position as his wife – she had every right to refuse his request. Instead of refusing she voluntarily submitted and did as he requested.
The apostle Peter uses Sarah’s voluntary submission as an example to these wives. He encourages them to follow her example and voluntarily submit to their own husbands. BUT he didn’t stop with only the example of her submission and obedience – he also gave as an example Sarah’s being without any fear to frighten her.
Sarah was without any fear to frighten her because she had learned in the midst of pharaoh’s harem and Abimelech king of Gerar’s house that she could trust God and His protection in all things.
While in these harems Sarah could not hope that Abraham would deliver her – his fear for his own life had caused him to ask her to willing submit to being taken to this place and face the terrible consequences she now suffered. Fear for his life controlled Abraham, she could not expect any deliverance from his hand.
Sarah’s only hope for deliverance from her plight was God. Vs. 6 tells us that Sarah’s trust in God as her deliverer was so great that she was not afraid — even in these dire and terrible circumstances.
Why did the apostle Peter include this in his example of Sarah to these wives — he did so to encourage them that they need not fear as they willing submitted to unsaved husbands, they could trust God as Sarah had to be their protector. He did so to encourage them God would also deliver them from their circumstance — Roman law which placed them under the rule and dominion of their husbands — just as He had delivered Sarah.
Hupotasso is submission which is given voluntarily as exampled by the apostle Peter in 1 Peter 2 and 3.
Let’s look at several more verses which speak of submission voluntarily being given by wives to their husbands.
Titus 2:5 to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.
The word translated as subject is once again hupotasso in its middle voice.
Apostle Paul instructs the older women to encourage the younger women to voluntarily love their husbands in a sacrificial love which seeks for the good and for the benefit of their husbands.
The submission Paul wrote of in marriage is a willingness to seek for the very best for one another. It is giving honor to our spouse above our self. It is working together to reach a common goal. It is voluntarily walking in subjection to each other, preferring one another, and seeking for the good of the other over our own good in sacrificial love.
Husbands and wives walk in subjection to each other as equals.
Some say of the partnership in the marriage relationship “equal but different functions” but the truth is that equality does not exist in this definition of the marriage relationship. Equality means ‘the state of being equal’ and being equal means “having the same status, same value, same rank, and same ability.”
Equality does not exist when one marriage partner is placed in authority or rule over the other. Equality does not exist when one marriage partner is place in a position of obedience to the other. Equality exists in the mutual submission the apostle Paul placed marriage in Ephesians 5:21-22.
Let’s now continue on with our examination of Ephesians 5.
Ephesians 5:23 For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body.
This verse is the “hinge” often used to establish a doctrine which places wives under the “authority and dominion” or “under the rule” of their husbands.
The Greek word kephale is translated as head. Kephale is not the Greek word used to convey “authority, dominion, or rule over.” The apostle Paul did not chose to use a word which conveyed the meaning “having authority over, ruling over, or having dominion over” in vs. 23.
Kephale when not used to mean the literal head as a part of the human body means “seizing, taking hold of, and source (as in the original, the beginning or start of something or originating from and being brought forth from an original.)”
If apostle Paul had meant to place the husband in a position of “rule over, authority over, and dominion” over the wife he would have surely used the Greek Word which did so. He instead used the word kephale which means “source” as in the head waters of a river.
Apostle Paul did not choose to use the Greek Word oikodespotes which means “the head of a family, master of the house” when he spoke of the husband in vs. 23. He choose instead to use the word kephale which is never used to convey the meaning of authority. If he had meant to give the position of “head of the family” and “master of the house” to the husband he would have certainly used the word oikodespotes.
The Greek word for “husband and man” is the word aner. The Greek word for “wife and woman” is the word gune. Thus vs. 23 could be translated as, ” the man is the source of the woman”. I believe this is proved to be the correct translation when coupled with the apostle Paul’s usage of kephale. By his use of kephale the apostle Paul is stating that the man was the SOURCE from which He brought for the woman (Eve).
This also is in line with what apostle Paul wrote of the Christ and the church. Christ is the source of the church – the church has her beginning in Him.
Ephesians 5:24 But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.
The word translated as subject is once again hupotasso in its middle voice. Thus vs. 24 is again speaking of wives giving voluntary submission and not submission which is demanded or obligated to be given.
Once interesting point which must be made concerning this verse is the words “AS the church is subject to Christ” Wives are to be subject to their husbands as the church is subject to Christ. What is Christ’s standard of subjection for the church?
Matt 20:25 But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. 26 “It is not this way among you, but whoever wishes to become great among you shall be your servant, 27 and whoever wishes to be first among you shall be your slave; 28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
In the church we are NOT to lord over (Greek = exercise dominion over) or exercise authority over one another. Jesus commanded us to follow His example and be servants who serve one another. The standard of subjection given by Jesus for the church is one of mutual service and mutual submission.
Thus wives subjection to their husbands AS the church is subject to Christ is a subjection of mutual service and mutual submission. It is NOT a subjection of being under dominion, under rule, or under the authority of their husbands. It is a subjection of mutuality.
As imitators of Christ in hupotasso submission we put to action our sacrificial love for one another.
A scriptural example of a subjection of mutuality is found in 1 Corinthians 7:3-5.
1Corinthians 7:3-5 The husband must fulfill his duty to his wife, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does. 5 Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control.
In this picture of mutual subjection written by the apostle Paul the husband and wife have authority over each other’s bodies. In mutual authority they must agree before entering into a season of sexual abstinence. The apostle Paul did not give this authority to the husband alone as the “ruler” or “authority over” his wife. He also did not place the wife under the decision of her husband – she was given an equal voice in this agreement.
One last area I want to address in Genesis 3:16.
Genesis 3:16 To the woman He said, “I will greatly multiply Your pain in childbirth, In pain you will bring forth children; Yet your desire will be for your husband, And he will rule over you.”
When God told Eve her “desire will be for your husband” and “he will rule over you” He was telling her what consequences would become manifest because of sin.
The Hebrew word translated as desire can also mean turning or stretching out after. Eve who had known true face to face intimacy with God would now turn – stretch out after – her husband in order to fill the void for intimacy she once had with God. One of the consequences of sin would be turning from intimacy with God and stretching out after intimacy with her husband.
God was not giving a ‘commandment’ for the husband to rule over his wife. He was simply telling Eve the effect her sin would have in her own life and in the generations which followed. One consequence of their sin was the equal dominion and authority over the earth they had shared in the garden would eventually disappear, a day would come when the man would rise over the woman and rule over her.
Thanks be to God who has loosed us from the consequences of Adam and Eve’s sin through the cross !!!
In summary the apostle Paul instructs the body of Christ to voluntarily submit to one another in sacrificial love which as was demonstrated to us by Jesus Christ. After giving this instruction he begins a discourse telling how mutual submission works in the marriage relationship.
The apostle Paul did not place wives under the rule, authority, or dominion of their husbands. Instead, he used parallel words to show a mutual submission of the wife to the husband and the husband to the wife.
Permalink
08.07.09
Posted in Biblical Equality, Women in Ministry at 8:35 pm by Administrator
I was asked to write a beginner level message on Biblical equality for a person seeking answers for their questions concerning this issue. This message has the potential to have great influence in the nation of Romania. To keep the people involved confidence I won’t give any more details. I worked for several days to the wee hours of the morning (4 AM) to complete this message – its vitalness pushed me to keep on writing.
I’m posting it here in order to make an entry level message on Biblical equality available to all who seek or want to copy it and distribute to others who are looking for answers concerning this issue.
Christian Biblical Equality by Pastor Dawn Wilson
Is it God’s desire to use women?
Psalms 68: 11 (New American Standard) The Lord gives the command; The women who proclaim the tidings are a great host:
Psalms 68:11 (Complete Jewish Bible) Adonai gives the command; the women with the good news are a mighty army.
Psalm 68: 11 (Kings James Version) The Lord gave the word: great was the company of those that published it.
The Hebrew word tsaba is translated as company in the King James Version. According to the Strong’s Exhaustive Greek Dictionary tsaba is a feminine form of the masculine noun tsbaah which means “a mass of persons especially organized for war, an army, soldiers.”
God says He has a great host of mighty women who proclaim His tidings at His command.
In the church the majority of this mighty army of women have huge “gag orders” over their mouths. These might women of God are silenced and not allowed to proclaim God’s tidings.
The Hebrew word basar is translated as published in the King James Version. Basar means “to announce glad news, a messenger, to preach, to publish, and to show forth.”
Women have received a God-given call to be His messengers who preach the glad news of the Lord Jesus Christ and His gospel.
Why is it important for women to be released to proclaim God’s word?
The image of God in the earth will not be complete until both men and women are released to proclaim God’s word. God’s full image will not be complete until men and women are working together to proclaim the good news of Jesus Christ and His finished work on the cross. God’s full image will not be complete until men and women work alongside one another to accomplish the mission that God has given to His church.
Genesis 1: 26-27 Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” 27. And God created man in His own image, in the image of God He created him: male and female He created them. 28 And God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky, and over every living thing that moves on the earth.”
Genesis 5: 1-2 This the book of the generations of Adam. In the day when God created man, He made him in the likeness of God. 2. He created them male and female, and He blessed them and named them Man in the day when they were created.
The Hebrew word adam is translated as man. Adam means “mankind or a human being.” God created all man – humankind – in His image.
In Genesis 1:27 and 5:1-2 the pronouns him and them were added by the translators. Genesis 1:27 should read “in the image of God He created: male and female He created.” Genesis 5:1-2 should read “He made in the likeness of God. He created male and female, He blessed and named Man in the day created.”
The masculine nature of males and the feminine nature of females are both created in the likeness and image of God. Both of these natures – the masculine and the feminine – first existed in God. God placed the masculine nature of Himself in males. God placed the feminine nature of Himself in females. The complete image of God will only be fully represented in the earth when males and females work alongside one another to fulfill the great commission.
Right now we have an image of God in the earth that is incomplete. The image of God the world now sees is dominantly the male nature of God. The image of God presented in the earth is severely lacking representation of God’s feminine nature. For God’s full image to be represented it is vital that women be released to proclaim His tidings.
In Genesis 1: 26 and 28, when God gave the authority to rule over the earth He made no distinction between male and female. God gave the authority to rule the earth to both the male and the female. God’s plan has always been for males and females to work alongside one another in unity. When they do so God’s full image is fully represented in the earth.
Were women created to simply fill a support position as man’s helper?
Genesis 2:18 Then the Lord God said, “It is not good for the man to be alone; I will make him a helper suitable for him.”
The Hebrew word translated as helper suitable or help meet (KJV) is ezer. The definition of ezer is “one who has something to offer the one who is in need of aid or is helpless.”
Ezer is a powerful word God uses to refer to Himself. The word ezer used in the context of Eve’s creation does not place Eve in a weaker or secondary position to Adam, just as it DOES NOT place God in a weaker or secondary position when used of His coming to our aid and our help.
The word ezer is just one portion of the Hebrew phrase used to describe the woman God took out of the side of Adam. In the original Hebrew manuscripts the word ezer does not stand alone but is coupled with the preposition ke and the adjective neged.
The Hebrew preposition ke denotes the meaning of “according to what is in front of” or “corresponding to.” The Hebrew adjective neged means “what is conspicuous” or “in front.”
A literal translation of ezer kenegdo is “like his counterpart, corresponding to him” and should be translated as “a power equal to him.”
The Brown-Driver-Briggs Hebrew and English Lexicon translates the meaning of keneged as “equal and adequate to himself.”
Eve as a ezer keneged was created as an “equal and adequate helper” to work alongside Adam in unity.
Eve was not created to simply fill a “support position” – she was created as Adam’s equal, as equals they were given rule, authority, and dominion over the earth.
What is the importance of the fulfillment of Joel’s prophecy at the outpouring of the Holy Spirit in Acts 2?
Joel 2:28 “It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions.
Men and women had already prophesied as prophets and prophetesses when Joel spoke this prophetic word concerning what shall come to pass in the future. The prophesy spoken of by Joel and received in Acts 2 must be something more – it must be something that was unseen and unknown in the Old Testament.
Acts 2:17-18 ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; 18 EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT And they shall prophesy.
Joel prophesied what was manifested in Acts 2 – the Holy Spirit poured out upon all mankind. The Holy Spirit was poured out upon all mankind and no longer just upon a select few as in the Old Testament.
When the Holy Spirit was poured out upon all mankind. all mankind was now empowered to speak under the Holy Spirit’s divine inspiration. Joel’s prophecy fulfilled in Acts 2 manifested in both men and women speaking under the Holy Spirit’s divine inspiration.
In Acts 4:1-29 Peter and John were brought before the high priest and his council for questioning. They were ordered to no longer speak in the name of Jesus. When they were released they went to their companions and reported what had taken place. In one accord they lifted their voices and prayed “grant Thy bond-servants may speak Thy word will all confidence.”
According to Acts 2:18 the bond-servants of God are men and women. The apostles Peter and John prayed in unison with their fellow believers for all the Lord’s bond-servants – men and women – to speak God’s word with all confidence.
In Acts 4:31 the Lord answered their prayers and “they were all filled with the Holy Spirit and began to speak the word of God with boldness.”
As foretold by Joel the Holy Spirit empowered the Lord’s bond-servants – both men and women – to prophesy. These empowered bond-servants went forth speaking God’s word with boldness.
When the church was scattered due to persecution in the city of Jerusalem (both men and women were scattered according to Acts 8:3) those that were scattered went forth preaching the word. [Acts 8:4]
These women were such powerful and effective witnesses of the gospel that Paul sought to bring them bound back to Jerusalem to be put in prison. [Acts 9:2]
1 Peter 1:12 … in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit …
The apostle Peter uses a neutral those when speaking of who preached the good news of the gospel.
1 Peter 2:9 But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;
Again the apostle Peter used a neutral you when speaking of those who as God’s priesthood proclaim the excellencies of Him. No longer separated from the priesthood, all mankind now go forth proclaiming His excellencies.
Joel’s prophecy fulfilled in Acts 2 brought forth the manifestation of Psalms 68:11 – women proclaiming the excellencies of God at His command.
But what about 1 Corinthians 14:34? Doesn’t Paul silence women in the church?
1 Cor. 14:1 Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy.
In the very chapter where the apostle Paul supposedly silences women in the church he uses gender neutral language as he instructs the church concerning spiritual gifts. The apostle Paul exhorted all to earnestly desire that they prophesy.
When writing this instruction the apostle Paul must have understood the outpouring of the Holy Spirit in Acts 2 empowered both men and women to prophesy. His instructions in 1 Cor. 14 never nullifies or sets aside what the Holy Spirit began on the day of Pentecost.
1 Cor. 14:4-5 One who speaks in a tongue edifies himself; but one who prophesies edifies the church. 5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.
The Greek word translated as himself in vs. 4 is a gender neutral word meaning “himself or herself.” Thus the apostle Paul says, “that one (man or woman) who speaks in a tongue edifies “himself or herself”: but one (man or woman) who prophesies edifies the church.” To edify the church in prophesy you must be allowed to speak and not be silent.
In vs. 5 the gender specific pronoun he has been erroneously added and does not exist in the original text. The apostle Paul says, “greater is one (man or woman) who prophesies than one (man or woman) who speaks in tongues, unless interprets, so that the church may receive edifying.” To edify the church in prophesy you must be allowed to speak and not be silent.
Many have erroneously taught that the apostle Paul’s instructions on prophesy only allow women to prophesy outside the church and never inside the church.
1Cor 14:23 Therefore if the whole church assembles together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad?
1Cor 14:26 What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.
These verses verify Paul’s instruction concerning prophesy and speaking in tongues includes speaking INSIDE the church. Paul did not give any restriction to women which limited them to only prophesy outside the church. The apostle Paul says, “when you (men and women) assemble and each one (male or female) has a teaching, has a revelation, has a tongue, has an interpretation, let all things be done for edification.” Women were not silenced, they could speak in prophesy (teaching and revelation), in a tongue, or in an interpretation of a tongue when the church assembled.
1 Cor 14:31 For you can all prophesy one by one, so that all may learn and all may be exhorted;
The apostle Paul did not silence women. Instead, he gave them liberty to speak when he wrote, “you can all prophesy”.
This brings us to problematic vs. 34 which has been erroneously used to silence the very women the apostle Paul has just given instruction on prophesy, teaching, speaking in tongues, and interpreting tongues inside the church. To interpret vs. 34 as silencing women is totally out of the context of 1 Cor. 14.
I do not believe apostle Paul was double minded or speaking out of both sides of his mouth – at one moment speaking of women who prophesy in the church and the next saying these same women must not speak in the church. Paul was not double minded – it is interpretation of scripture which has been double minded.
1Cor 14:34-35 The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.
One doctrinal stance believes that apostle Paul changed the discourse in vs. 34 to give instruction to the church concerning confusion that was taking place. This interpretation keeps vs. 34 in the context of the confusion Paul was addressing in vs. 23-33. Thus in vs. 34 apostle Paul turns his attention to address another problem of confusion in the church – wives asking many questions during the assembly. Paul instructs these knowledge hungry wives to keep quiet – to hold their questions – during the time of assembly and ask their husbands their questions when they get home.
The above doctrinal stance is a valid understanding but not what I personally understand as being the correct interpretation of vs. 34. I believe apostle Paul turns from his discourse on spiritual gifts to address a statement made to him in a letter by the Corinthians. We know from 1Cor. 7:1 that apostle Paul had received a letter from the Corinth church and he addressed their concerns in this return letter. Vs. 34-35 are a quote from that letter.
Reasons why I believe vs. 34-35 are a quote:
1) The context of 1 Cor. 14. Apostle Paul wrote instructions concerning prophesy and speaking in tongues in the church which included women and did not exclude, restrict, or limit them. Why would he now silence the very women he just gave instruction in how to speak in the church? I do not believe Paul wrote a command to silence women. I believe this is a quote taken from a letter the church at Corinth wrote to apostle Paul.
2) This statement is vs. 35 “for they are not permitted to speak, but are to subject themselves, just as the Law also says” could not have originated from the apostle Paul. Apostle Paul as a Pharisee knew the law inside and out and absolutely knew that there was no law which silenced women. I believe this statement could not have originated from Paul. I believe apostle Paul was quoting a statement made to him by the Corinthian church.
Another observation we need to make concerning this statement and its command which seems to place women in subjection as directed by the law. The apostle Paul preached a gospel which freed all from performing works of the law and rebuked those who sought to fulfill the law, why would he now place women under the law or instruct them to keep the law? I don’t believe he would. Instead, I believe apostle Paul was quoting a statement made to him by the Corinthian church.
In vs. 36 apostle Paul begins his answer to the Corinthian church. Apostle Paul begins vs. 36 with a word which has been defined by Greek scholars as an “emotional rebuttal and expletive of disassociation. This word’s closest English equivalent is “What?”, “Nonsense!” or “No Way!”
1Cor 14:36 (KJV) What? came the word of God out from you? or came it unto you only?
1Cor 14:36 (NASB) Was it from you that the word of God first went forth? Or has it come to you only?
Apostle Paul used this small word for an emotional rebuttal and expletive of disassociation twice in vs. 36 (the KJV correctly translates it use just one of these times). This Greek word is used 49 times by Paul in the book of 1 Corinthians. It is often not translated because it carries more of an emotional meaning than intellectual.
Vs. 36 translated with its two uses of the emotional rebuttal and expletive of disassociation it reads as follows, “What”, “Nonsense”, “No way” “Was it from you that the Word of God went forth?” “What”, “Nonsense”, “No Way” “Has it come to you only?”
Apostle Paul’s reply to the statement quoted in vs. 34-35 and the silencing of women was “What”, Nonsense”, “No way”. He continues his correction by asking, “Was it from you that the Word of God went forth?” and replies again saying “What”, Nonsense”, “No way”. Apostle Paul ended his correction by asking, “Or has it come to you only?”
We find that apostle Paul was NOT silencing women in the church – he instead spoke a strong rebuttal to those who would!!!
Apostle Paul continued his rebuttal of vs. 34-35 in vs. 37 -38 by saying, “If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. But if anyone does not recognize this, he is not recognized.”
Apostle Paul had just written extensively concerning men and women operating in spiritual gifts in the church. In vs. 37 apostle Paul instructs the Corinthian church to recognize what he had written concerning women prophesying and speaking in tongues in the church as the Lord’s commandment. Those who would not recognize women’s freedom to prophecy and speak in tongues in the church would themselves not be recognized.
I personally think Paul is saying, “if anyone doesn’t acknowledge women’s God given empowerment to prophesy in the church then their God given empowerment to prophesy is also not acknowledged or recognized” or “if you restrict women from speaking in the church you are also restricted.”
In vs. 39-40 apostle Paul summarizes and reiterates the points of his teaching, “desire earnestly to prophesy, do not forbid to speak in tongues, and to let all things be done properly and in an orderly manner.”
If Apostle Paul was truly silencing women in vs. 34-35 why would his summarization once again tell all to “earnestly desire to prophesy” and include “do not forbid to speak in tongues?”
The apostle Paul firmly reiterated in his summarization that all were to desire to prophesy – to speak divinely inspired utterance – and not be forbidden to speak in tongues in the church.
The apostle Paul DID NOT silence women in the church – instead he strongly affirmed women speaking divinely inspired utterance in the church.
When distributing spiritual gifts did the Holy Spirit make any gender differentiation?
1Cor 12:6-11 There are varieties of effects, but the same God who works all things in all 7 But to each one is given the manifestation of the Spirit for the common good. 8 For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; 9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 10 and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. 11 But one and the same Spirit works all these things, distributing to each one individually just as He wills.
When writing of the gifts of the Holy Spirit the apostle Paul gives no gender differentiation in who may receive the gifts of the Holy Spirit. He says, “God works in all and gives the manifestation of the Spirit to EACH ONE for the common good.”
The Greek word logos is translated as word. Logos means “something spoken”. Thus the spiritual gifts of the word of wisdom and the word of knowledge require SPEAKING and not silence. Women as well as men are endowed by the Holy Spirit with spiritual gifts of utterance. To silence women in the church is in direct conflict with the intended purposes of the Holy Spirit who has gifted women to prophesy and to speak.
1Cor 12:28-31 And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. 29 All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? 30 All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? 31 But earnestly desire the greater gifts. And I show you a still more excellent way.
When writing of the spiritual gifts of leadership the apostle Paul again gives no gender limitations. Instead, he uses neutral language when he commands all to earnestly desire the greater gifts. These greater gifts include the leadership positions of apostles, prophets, and teachers.
How can women serve in positions of leadership when 1 Timothy 2:12 says they are not allowed to teach or exercise authority over a man?
We must look at the context of the whole book of 1Timothy in order to establish the reason why Paul wrote this statement to Timothy.
According to 1Timothy 1:2 this letter written to an individual -Timothy. It is not written as instruction for the whole church.
1Timothy 1:3 As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, …
The apostle Paul wrote this letter to address a particular situation that existed in the church of Ephesus.
Apostle Paul had left Timothy in the city of Ephesus in order instruct those who were teaching strange doctrines. In this letter to Timothy the apostle Paul gives him further instruction on how to complete the assignment he had been given.
The Greek Word tis is translated as men in vs. 3 is a non gender specific word meaning: “anyone, any man, any woman, whoever.” Thus, Paul left Timothy in the city of Ephesus to instruct the men and women who were teaching strange doctrines.
1Timothy 2:11-12 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.
Bible scholars vary in their opinions if this was a singular woman being spoken of here by Paul or if it was women in plural. Whether Paul referred to a singular woman or to women in plural Paul instructed Timothy for her/them to receive INSTRUCTION with entire submissiveness. For clarity’s sake I will follow the example of vs. 11 and refer to her as a singular woman.
According to the context of this letter Timothy was to give her instruction so that she no longer taught strange doctrine. Paul instructed this woman to submit to Timothy’s instruction in correct doctrine . She was to possess an attitude which willing received instruction.
Paul continued his instructions to Timothy concerning this woman who taught strange doctrine by saying, “I do not allow a woman to teach or exercise authority over a man”.
Paul gave Timothy instructions to not allow her to teach or exercise authority in the church of Ephesus until and only if she submitted and received instruction from him in correct doctrine.
Paul’s instruction to Timothy concerning this women DID NOT mean she was barred forever from teaching or exercising authority in the church. Paul’s instructions simply meant she must first submit and receive correct instruction from Timothy BEFORE she could again teach or exercise authority in the church.
1Timothy 2:13-14 For it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression.
Several possible interpretation of these verses:
1) Apostle Paul uses the example of Eve’s influence upon Adam in her deception and the dire circumstances it wrought to show why this woman must be silenced until she has received proper instruction. In these verses Paul is using the deception of Eve as an example of the influence those who are deceived have upon others.
2) In Ephesus existed false teaching based on Gnosticism which taught Eve had been created before Adam and Eve had actually liberated the world when she listened to the serpent and ate of the apple.
Apostle Paul used his apostolic authority to refute and correct the strange doctrine being taught by this woman in vs. 13-14.
1Timothy 2:15 But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.
The word women was added by the translators. The text reads, “preserved through bearing of children if continue in faith, love, sanctity, and self-restraint.” Paul IS NOT directing this statement to only women. This statement is directed to all – male and female – who have been preserved from the dire consequences of the fall through the birth of our Lord Jesus.
One question I’ve encountered is “Is restoration to teaching and leadership after receiving instruction outlined in scripture?”
It most certainly is! Let’s look at several examples:
In Acts 18:24-28 we read of Apollos’ instruction in the way of God more correctly. After receiving instruction from Priscilla and Aquila, Apollos went forth powerfully refuting the Jews in public and demonstrating by the Scriptures that Jesus was the Christ.
In Titus 1:10-13 the apostle Paul not only instructs Titus to silence rebellious, empty talkers, and deceivers, he also instructs him to reprove them severely so that they may be sound in the faith.
When they were once again sound in the faith they could again teach the word of God (as exampled by Apollos.) All who are of sound faith are expected to be able to teach according to 2Tim. 2:24 and Heb. 5:12.
The apostle Paul desired restoration take place after correction and instruction were received according to Gal 6:1 and 2Tim. 2:25.
Another question I’ve encountered is “If 1Tim 2:11-12 is truly directed to particular circumstance in the church of Ephesus and is not meant as a restriction of all women why is this woman not named by apostle Paul?”
Just as the apostle Paul did not name the woman in 1Tim 2:11-12, he did not name the rebellious, empty talkers, and deceivers he said must be silenced and reproved severely so that they may be sound in the faith in Titus 1:10-13 In 2Thes 3:11-12 Paul exhorted unnamed ones who were leading an undisciplined life doing no work to work and eat their own bread.
Apostle Paul did not name those he hoped would be restored to sound faith and godly living.
Those whom Apostle Paul had no hope of restoring he sometimes publicly named as seen in 1Timothy 1: 20 which says, “Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme.”
It was not an uncommon practice of the apostle Paul to not name the individuals who were in need of correction, instruction, or silencing. He purposely left these individuals nameless in the hope they would be restored and released to preach, teach, and serve as leaders once again.
But doesn’t the requirements given in 1Timothy 3:1-13 and Titus 1:5-6 exclude women from positions of leadership in the church?
When studying the list of requirements for overseer and elder given in 1Tim 3:1-7 and Titus 1:5-9 it is important to note the male gender specific pronouns of he and him were added by the translators and the word translated as man is the gender neutral Greek word tis which means ” anyone, any man, any woman, whoever.”
1Timothy 3:1 It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do.
When we remove the added male specific pronouns and replace the gender specific word man with a gender neutral 1Timothy 3:1 reads as, “if ANYONE aspires to the office of an overseer, it is a fine work desires to do.”
If the requirements for overseer and deacon were meant to restrict women from holding these positions the apostle Paul would surely have began his discourse using gender specific words — yet, he did not. The requirements given by Paul were not meant to limit these offices to men.
Only one requirement for the office of overseer is addressed specifically to men and has definite gender word usage – the requirement of being “the husband of one wife” found in 1Timothy 3:2.
Some have used this verse as their proof text for the idea that men alone may serve as overseers. But is this apostle Paul’s intent? I do not believe it is. Apostle Paul chose to use non gender specific word when he began his discourse concerning the qualifications he expected those who sought the office of overseer to possess in vs.1.
If we for clarification sake compare Titus 1:5-6 in which apostle Paul again outlines the qualifications of the office of elder, we find that he again used non gender specific words when beginning his discourse on the qualification of those who seek to serve in the office of elder.
Titus 1:5-6 For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, 6 namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion
Again the Greek Word tis is translated as man. When we replace the gender specific word man with a gender neutral the qualifications of the office of elder read as, “if anyone is above reproach …”
The apostle Paul began the discourse in 1Tim3 and Titus 1 with gender neutral language. If he had intended to limit these offices to men alone would he not have began these discourses using male gender specific words.
What about the requirement of “husband of one wife”? This requirement is a specific requirement for the men who sought to serve in the office of overseer and elder. This requirement does not disqualify women from serving as overseers or elders.
Historically and culturally it is the male gender and not the female gender who predominantly married more than one spouse at a time. If women married more than one spouse at a time the apostle Paul would have written a specific requirement for wives to have only one husband.
We must not use a specific requirement given to men to disqualify women from leadership positions in the church. The requirement “husband of one wife” DOES NOT limit women from being ordained as overseers and elders in the church.
1Timothy 3:8 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,
The Greek word semnos is translated as men of dignity. Semnos does not denote a specific gender but means “venerable, honorable.” The apostle Paul again did not use gender specific words when beginning his discourse on the requirements of the office of deacon.
1Timothy 3:10 These men must also first be tested; then let them serve as deacons if they are beyond reproach.
The gender specific word men was added by the translators. 1Tim. 3:10 should read as “These must also be tested; then let them serve as deacons if they are above reproach.”
1Timothy 3:11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
The Greek Word gune is translated as women. Gune DOES denote the specific gender of woman and means “wife, woman.” Apostle Paul in 1Tim 3:11 writes specific insturctions to the women who seek to serve as deacons. These women were to likewise be dignified, not malicious gossips, but temperate, and faithful in all things.
In 1 Timothy 3:12 the apostle Paul gives the same specific requirement to the men who seek to be a deacon as he required of the men who sought to serve in the offices of overseer and elder – “husband of one wife”
1Timothy 3:13 For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.
Apostle Paul after giving specific instructions to the women and men who sought to serve in the office of deacon returns to using non gender specific language in the last statement of his discourse. He says, “those who have served well as deacons obtain for themselves a high standing ….”
The apostle Paul DID NOT limit the offices of overseer, elder, and deacon to those who are of the male gender alone. When we remove the gender specific words that were added by the translators we find these offices are open to male and female.
The apostle Paul was very specific to Timothy and Titus in his use of non gender specific words. Timothy and Titus were not confused by Paul’s written instructions – they understood that male and female could be appointed to serve in these positions.
Can you give an example of women who served in leadership positions?
The women who ministered and contributed support to Jesus
Matt 27:55 says these women “had followed Jesus from Galilee while ministering to Him.” Mark 15:41 says “When He was in Galilee, they used to follow Him and minister to Him” Luke 8: 3 says “who were contributing to their support out of their private means.”
The Greek word diakoneo is translated as ministering in Matt 27:55, Mark 15:41, and as contributing support in Luke 8:3.
According to The Complete Word Study one of diakoneo’s many meanings is “those in the early church who fulfilled the duties of the office of a deacon, bringing advantage to others, to help and when diakoneo is used, then helping someone directly is involved.”
According to the New American Standard Exhaustive Concordance one of diakoneo’s meanings is “serve as deacons.”
According to Strong’s Greek Dictionary one of diakoneo’s meanings is “technically to act as a Christian deacon: minister (unto), serve, use the office of a deacon.”
According to Thayer’s Greek Definitions one of diakoneo’s many meanings is ” who administer the office of a deacon” and “in Christian churches to serve as deacons.”
When these women minister to Jesus the office of deacon did not yet exist. The type of ministry these women preformed became known in the early church as the service rendered by deacons.
Jesus’ actions demonstrated He placed no gender boundaries for those who ministered to Him in this type of service. I find these women’s acceptable service to be compelling evidence of no gender boundaries for those who serve in the position of deacon.
Jesus did not exclude women from ministering to Him in this of service – neither should the New Testament church !!!
Priscilla, teacher, fellow laborer w/ the apostle Paul, and home church leader
In Acts 18: 24-25 Priscilla, along with her husband Aquila, instructed Apollos in the way of God more accurately. Priscilla and Aquila’s instruction was so excellent that when Apollos left them he went forth powerfully refuting the Jews in public and demonstrating by Scripture that Jesus was the Christ.
Apostle Paul refers to Priscilla and Aquila as “my fellow workers in Christ Jesus.” [Romans 16:3]
Priscilla and Aquila traveled from Corinth with apostle Paul to the city of Ephesus where they were left by him. [Acts 18:18-19] Apostle Paul’s “leaving them there” was not just their going in different directions. Paul left them in the city of Ephesus as laborers under his apostolic oversight.
In this capacity – as co laborers with Paul in ministry – Priscilla and Aquila took Apollos aside and instructed him more correctly in the Word of God.
1Cor. 16:19 … Aquila and Prisca greet you heartily in the Lord, with the church that is in their house.
Priscilla and Aquila, as a husband and wife ministry team, instructed and lead the church that met in their home.
Phoebe, ministering deacon
Romans 16:1 I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea;
It is important to note that apostle Paul wrote “I commend to you our sister Phoebe.”
The Greek word translated as commend means “to approve, to introduce favorably, to stand near.” Paul by his use of the word commend gave his approval of Phoebe and her ministry to the church of Cenchrea as he introduced her to the Corinthian church.
The Greek word the apostle Paul uses to describe Phoebe and translated as servant is the same word translated as deacon in 1 Timothy 3:8-13. The Greek word diakonos is translated as servant . Diakonos means “specifically a Christian teacher and pastor (technically a deacon or deaconess): – deacon, minister, servant.”
Knowing that woman were included in the qualification given by him for the position of deacon aposlte Paul at the very least is referring to Phoebe as a deacon in the church at Cenchrea.
I believe either gender bias or an incorrect doctrinal understanding which restricts the position of deacon to men alone caused the translators to translate this word as servant instead of deacon when used to describe Phoebe.
It is important for us to note that the chosen translation of this word by the translators is most likely NOT apostle Paul’s true usage. When this word is used by the apostle Paul elsewhere it is translated as deacon and minister. (1Tim 3:8-13, Eph 3:7, Col 1:23).
When this term was used of Tychicus (Eph 6:21) – a male – the translators chose to translated it as minister.
It was only translated as servant when used of Phoebe. The translators chose to not translate this word according to how they translated Paul’s other usages of this word because of its association with a woman. Because of this word’s usage in association with a women they chose to use a word which held a lower connotation of her service and position in the church.
What type of ministry did Phoebe perform in the church of Cenchrea? She ministered in the church with authority.
Romans 16:2 that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well.
The Greek word protatis translated as helper or succourer as used in the KJV is a feminine form of proistemi. Proistemi means “to stand before in rank, to preside, to be over, to rule, one who acts with authority.”
Apostle Paul described Phoebe as a minister who stands before others in rank, presides over, rules, and acts with authority. Phoebe acted with authority over the church of Cenchrea.
The apostle Paul told the church at Corinth to give Phoebe aid in whatever matter she had need. Phoebe held a position of authority that caused others to be instructed to help her in whatsoever she asked.
At the very least Phoebe exercised authority in the church as deacon. Personally, I agree with the Bible scholars who believe the word minister describes Phoebe as being more than a deacon and most likely a pastor because of the authority Paul associates with her position in the church of Cenchrea.
Junias, apostle
Romans 16:7 (NASB) Greet Andronicus and Junias, my kinsmen and my fellow prisoner, who are outstanding among the apostles, who also were in Christ before me.
Romans 16:7 (KJV) Greet Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me.
The NASB correctly translates this outstanding apostle’s name as the female name of Junias.
Some have argued that the phrase who are of note among the apostles simply means that Junias’ labor in the gospel was known among the apostles but she was not an apostle.
Let’s look at the Greek in order to hear the meaning of the apostle Paul’s words concerning Junias.
The Greek word episemos is translated as of note. Episemos means “remarkable or eminent.” According to Noah Webster’s 1828 American Dictionary remarkable means “extraordinary, worthy of notice, deserves particular notice or excites admiration” and eminent means “high in office, exalted in rank, distinguished above others, high in public estimation, prominent.”
The Greek word en is translated as among. En is a “primary preposition denoting (fixed) position (in place, time or state).”
Junias held a fixed position as an apostle. She was high in office, exalted in rank, distinguished above others in her fixed position as an apostle. The apostle Paul by his use of the Greek word episemos describes her as an extraordinary apostle who was worthy of notice.
A contextual fact which allow us to know that the apostle Paul is indeed describing Junias as being an outstanding apostle is the fact that he gives instructions in this discourse to greet certain individuals and as he does so he lists their service to the Lord. In this context apostle Paul lists Andronicus’ and Junias’ service to the Lord as being outstanding apostles.
Chloe, some form of church leadership which allowed her to send people to the Apostle Paul to give him a report and her report was received and believed by him.
1 Cor. 1:11 For I have been informed concerning you, my brethren, by Chloe’s people, that there are quarrels among you.
Nympha, home church leadership
Colossians 4:15 Greet the brethren who are in Laodicea and also Nympha and the church that is in her house.
It is ridiculous to interpret this scripture as Nympha simply being the “hostess” of a church which met in her home based on her gender – especially since whenever a man’s name is used in connection with a home church he is considered to be in leadership of said church. Paul specifically names Nympha and identifies her contribution to the work of the Lord as she has oversight of the church which met in her home.
Permalink
07.27.09
Posted in Women in Ministry at 6:05 pm by Administrator
In Matthew 5 Jesus sat down on the mountain and began teaching the multitude.
We know from several Biblical texts the multitudes who came to hear Him and be taught by Him included men, women, and children. [Matt 14:21, Matt 15:38]
Jesus speaking to the multitude (which most certainly included men, women, and children) said in Matthew 5:19, “Whoever …. teaches” and “whoever keeps and teaches.”
Matthew 5:19 “Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.
When teaching the men and women who came to Him on the mountain that day Jesus did not place any restriction on who could teach. Jesus said, “Whoever teaches” in both of His references to teaching.
Can’t you just see the Pharisee’s faces scowling at His words – their faces turning purple with rage. I can see their anger filled faces as they growl, “How dare He not restrict women’s filthy voices from teaching the law!”
The Pharisee’s angry response was based upon the teachings of the Talmud. The Talmud taught “the voice of a woman is filthy nakedness” and “It is a shameful thing for a woman’s voice to be heard among men”. Rabbis widely prohibited women from reading the Torah based on these words from the Jerusalem Talmud “Let the words of Torah be burned up, but let them not be delivered to women.” [Removing the Veil, Margaret English, Chp 5 pg 67]
The more I study the Bible the more I learn how Jesus’ every word flew in the face of the Pharisees and their religious doctrines. I now see how the word’s of Jesus confronted their “doctrines of man” which resulted in their angry response of seeking to kill Him.
I now see how deliberate every one of Jesus’ words were. Each word spoken by Jesus had an intent and purpose. His words truly set the captives free and liberated them from the bondage of the Pharisee’s religion.
I now see how truly radical Jesus and His words were. His radical words confronted religious doctrines which distorted God and His truth. Jesus’ radical words of liberty so greatly angered the Pharisees and the religious of that day that they conspired to kill Him.
When speaking what has become known as The Sermon of the Mt. Jesus not only did not limit who could teach, He also did not limit women to only teaching other women and children.
Jesus gave no limitations or restrictions concerning who could teach or to whom they could teach. Nowhere in the many words spoken by Jesus can any limitation or restriction based upon gender be found.
In what has become known as the Great Commission Jesus said, “Go make disciples from all nations, teaching them ….
Matthew 28:16-20 But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. 17 When they saw Him, they worshiped Him; but some were doubtful. 18 And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”
Even though this commission was spoken to the eleven disciples no one would dare limit its application to just these eleven (and thus ceasing the great commission at their death.) It’s application and influence is commonly understood to be to all believers and on this basis we still go preaching the gospel throughout the earth and making disciples from all nations.
If the commission to go and make disciples is commonly understood to be applicable to all believers (despite their gender), should not the commission to teach these disciples also be applicable to all? Yes, it most certainly should!
Both the men and women who waited in the upper room received the power of the Holy Spirit to go be His witnesses in Jerusalem, Judea, Samaria, and the remotest part of the earth. [Acts 1:8] They were all filled and commissioned to go as His witnesses making disciples and teaching them.
Jesus did not restrict who could teach based upon gender. The Holy Spirit did not restrict who received power to fulfill the great commission based upon gender.
When the church was scattered due to persecution in the city of Jerusalem (both men and women were scattered according to Acts 8:3) those that were scattered went forth preaching the word. [Acts 8:4]
These women were such powerful and effective witnesses of the gospel that Paul sought to bring them bound back to Jerusalem to be put in prison. [Acts 9:2]
These women filled with Holy Spirit power went forth fulfilling the great commission of making disciples and teaching them.
After Peter and John received instructions from the high priest and the council to no longer preach or teach in the name of Jesus they went to their own (all who believed according to Acts 2:44) and reported what had been said by them. When they heard the report they all lifted their voices to God in prayer. One of their requests was to speak God’s word with all confidence. After they prayed the place was shaken and they were all filled with the Holy Spirit and began to speak the word of God with boldness. [Acts 4:23-31]
All – every man and women – who was present in that place was again filled with the power of the Holy Spirit and went forth speaking the word of God with boldness.
What had caused them to pray so fervently to speak God’s word with all confidence – the council’s command to not preach or teach in the name of Jesus. Filled with the power of the Holy Spirit these men and women went forth boldly preaching and teaching in His name.
Instead of the believers being silenced they were filled with the power of the Holy Spirit and went forth preaching and teaching God’s word with boldness!!!
Can Priscilla’s giving instruction to Apollos as a teacher of God’s word be denied any longer? I believe we have seen enough Biblical evidence to support the fact that she did instruct him as a teacher of God’s word.
Acts 18:24-26 Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; 26 and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. 27 And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, 28 for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.
Priscilla and Aquila’s instruction of Apollo was so excellent and thorough that he went forth powerfully refuting the Jews in public and demonstrating by Scripture that Jesus was the Christ.
Paul refers to Priscilla and Aquila as “my fellow workers in Christ Jesus.” [Romans 16:3]
What work was given to the church in the great commission – making disciples and teaching them. Priscilla and Aquila were Paul’s fellow labors as they made disciples through preaching and teaching God’s word in the city of Ephesus.
Priscilla and Aquila traveled from Corinth with Paul to the city of Ephesus where they were left by Paul. [Acts 18:18-19] Paul’s “leaving them there” was not just their going in different directions. Paul left them in the city of Ephesus as laborers in the work of the gospel under his apostolic oversight. In this capacity – as co laborers with Paul in ministry – Priscilla and Aquila took Apollos aside and instructed him more correctly in the Word of God.
Paul, whom many suppose silenced and forbade women to teach men, left a woman in the city of Ephesus as his co laborer in the work of the gospel. This woman co labored with Paul to fulfill the great commission through making disciples and teaching them.
The very church where Paul left Priscilla as a co laborer with him as a preacher and teacher of God’s word is the church where he supposedly in a letter to Timothy forbid all women from ever teaching men. When we connect the dots of this church’s history we must seriously question this assumption.
Paul speaking to the whole church of Rome said, “you, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal? [Romans 2:21 ]
Again when speaking to the whole church of Rome, Paul makes no distinction based upon gender of whom could preach or teach in the church.
When we consider Paul’s actions – placing women in positions as his co laborers – and his words in his letters to the other churches we must seriously question the assumption that Paul ever silenced or forbid all women from ever teaching men.
Romans 12:6-7 Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; 7 if service, in his serving; or he who teaches, in his teaching;
As we have found so many times in the past, the gender specific pronouns of “he” and “his” in this text were added by the translators.
Earlier in Romans 2:21 Paul did not limit or restrict by gender who could teach in the church. In Romans 12:6-7 Paul again does not restrict or limit who can teach. In fact, who can teach is not based upon gender at all in Paul’s eyes – it’s based upon gifting by the Holy Spirit! Let the gifted one teach, let the gifted one prophesy, let the gifted on serve …
1Corinthains 14:26 What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.
This scripture unequivocally dispels any assumption that women are free to preach and teach just not inside the church. When you assemble – when you come together as the assembly of the saints – this assembling together is what we term as the church. When you assemble as a body of believers EACH ONE has a psalm, a teaching, a revelation, a tongue, an interpretation. Let all things be done for edification.
The Greek word translated as ‘each one’ is ‘hekastos’ which means ‘each (one), every (man, one, woman)’ according to the Strong’s Greek Dictionary.
Again in this text Paul does not limit or restrict who can teach in the assembly of the saints. He says, “each one has a teaching”. When speaking of teaching in the church Paul uses a gender neutral word which has the meaning of ‘every man or woman’. In fact, the only limitation Paul gives in this text is that all things in the church be done for edification.
Which of course brings us to 1 Corinthians 14:34 where Paul supposed silences women from speaking in the church. How can this be the correct interpretation of this verse when the context of the verses surrounding it Paul is speaking of women who prophesy in the church? I do not believe Paul is double minded or speaking out of both sides of his mouth – at one moment speaking of women who prophesy in the church and the next saying these same women must not speak in the church. Paul was not double minded – it is interpretation of scripture which has been double minded.
This is the same Paul who left Priscilla in the city of Ephesus as his fellow laborer in the gospel. This is the same Paul who called Tyrpheana, Tryphosa and Persis workers in the Lord. This is the same Paul who said Euodia and Syntyche shared his struggle in the gospel and called fellow laborers. This is the same Paul who commended Phoebe in her work as a minister of the church of Cenchrea. Would he really now be silencing these women. I think not! [Romans 16:12, Philippians 4:2-3, Romans 16:1]
In verse 34 Paul turns his discourse on the use of spiritual gifts in the church to now address a statement made to him in a letter by the Corinthians. The statement Paul now addresses limited women from speaking in the church. Paul turns to address this statement after speaking to the Corinthian church of women’s freedom to use their spiritual gifts in the church.
Verses 34-35 are a quote taken from the Corinthian letter. Paul could not have possibly made this statement. Paul preached a gospel which freed all from performing works of the law and rebuked those who sought to fulfill the law, he would not now place women under the law or instruct them to keep the law.
In verse 36 Paul begins his answer to the Corinthian church. He begins verse 36 with a word which has been defined by Greek scholars as an “emotional rebuttal and expletive of disassociation. This word’s closest English equivalent is “What?”, “Nonsense!” or “No Way!” Paul used this small (and often not translated) emotional rebuttal and expletive of disassociation twice in verse 36.
Paul’s reply to the statement quoted in verse 34-35 concerning the silencing of women was “What”, Nonsense”, “No way”. He continues his correction by saying, “Was it from you that the Word of God went forth?” and replies again by saying “What”, Nonsense”, “No way”. Paul ends his correction by saying, “Or has it come to you only?”
Paul was NOT silencing women in the church – he instead spoke a strong rebuttal to those who would!!!
Galatians 6:6 The one who is taught the word is to share all good things with the one who teaches him.
In this text Paul does not limit or restrict who can be taught or teach according to gender. Paul gave no restriction which limited women to only teaching other women or children.
Colossians 3:16 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.
When writing to the whole church of Colossae Paul again places no limitation based upon gender who could teach. All were told by Paul to let the word of Christ richly dwell within them and to teach and admonish one another with all wisdom.
We do not limit or restrict the surrounding verses in Colossians 3 from applying to women. We do not limit or restrict women from the exhortations to put on the heart of compassion, to bear one another’s burdens, to forgive each other, or to love one another in the perfect bond of unity. How can we then ignore the freedom scripture gives for women to teach?
Which brings us to 1Timothy 2:12 and its assumed restriction of women teaching.
In order to understand Paul’s words to Timothy we must first examine the context in which they were spoken. We find this context in 1 Timothy 1:3 where Paul urged Timothy to remain at Ephesus so that he could instruct certain people to not teach strange doctrines.
The gender specific word ‘man’ as used in most Bible translations is an incorrect translation. A non gender specific word is used by Paul when speaking of those whom he urged Timothy to instruct to not teach strange doctrine.
Paul in 1Timothy 2:12 instructed Timothy to not allow a certain woman who was teaching strange doctrine of domination of men or who dominated over a man to not teach and to remain quiet until she had submitted and received instruction.
Paul did not write a universal all inclusive command restricting all women from teaching and from holding positions of leadership in the church. He wrote instructions to Timothy concerning a certain woman or certain women who were teaching error and were in need of his instruction before being allowed to teach again.
It was at Ephesus that Apollos received instruction from Priscilla and Aquila. He was not restricted from ever teaching when they took him aside and instructed him in the way. He went forth after receiving instruction boldly proclaiming the word of God and refuting the Jews from the scripture.
Neither would this woman / these women be restricted from ever teaching again. Once they submitted and received instruction they would be free to go forth teaching just as we say with Apollos.
2Timothy 2:2 The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.
Again the gender specific noun “men” is an incorrect translation. Paul uses a non gender specific word which carries the meaning of “human being”. Thus, Paul instructs Timothy to entrust to faithful men and women who are able to teach others the things he has heard from him.
Paul did not limit by gender whom Timothy was to entrust to teach others the things he had heard from Paul. Paul did not limit or restrict who could teach or whom they could teach. The only limitations Paul gives is faithfulness and ability to teach others.
2Timothy 2:24 The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged,
According to Acts 2:18 the Lord’s bond-servants are both men and women. Paul says the Lord’s bondservants – which include both men and women – must be able to teach.
How can the church continue to restrict women from doing the very thing – teaching – which Paul says they as the Lord’s bondservants must be able to perform? They do so through concentrating on one verse which seems to say women are restricted by Paul from teaching and ignoring the rest of Paul’s words concerning women and teaching.
When we consider all Paul says about teaching we find women are not excluded or restricted by him. In fact, we find he EXPECTS women to be able to teach!
Many would limit women’s teaching to consist of only teaching the younger women to love their husbands and children and to be workers at home based upon Titus 2:3.
Yet, we know Priscilla instructed Apollos – a man – and surely she did not simply instruct him to in the areas prescribed in Titus 2:3.
Paul instructed Timothy to entrust faithful man and women with all he had heard from Paul so that they could teach others. These faithful women were not limited to instructing only the areas prescribed in Titus 2:3. These women taught others all Timothy had heard from Paul and then entrusted to them.
When we look at the whole counsel of the word we find that women are not limited to teaching only what is prescribed in Titus 2:3. Titus 2:3 simply tells just one of the many functions of teaching which women perform as the Lord’s bond-servants. Women are not limited to this one and only function of teaching. No indeed, women continue to be empowered by the Holy Spirit and go forth as His witnesses preaching and teaching.
Heb 5:12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.
The author of the book of Hebrews says those to whom this letter is written ought to be teachers by this time.
Surely, the author of this letter was not writing this exhortation of the supremacy of Christ as our high priest to men alone. This letter of exhortation most certainly is written to all believers – both men and women. Thus, the author of this letter expected both men and women to be teachers by this time and was disappointed that they were not. This author expected the Lord’s bond-servants to be able to teach, just as Paul had instructed them in 2Timothy 2:24.
When we considered the whole counsel of the word of God women are not limited or restricted from teaching in the church.
Jesus did not limit or restrict women from teaching. He said, “whoever teaches”. The Holy Spirit empowered women to fulfill the great commission, be His witnesses, make disciples and teach them, and to speak the word of God with all boldness. As the Lord bond-servants women were expected by Paul to be able to teach. Timothy entrusted faithful women with all he had heard from Paul in order for them to teach others.
It is time to loose God’s women to teach in order for them to fulfill the command of God upon their lives as His bond-servants. It is time for the church to lift the limits and restriction they have incorrectly placed upon women.
Let the church consider the whole counsel of God’s word and no longer restrict or limit women from exercising the gift of teaching.
Permalink
07.13.09
Posted in Women in Ministry at 5:35 pm by Administrator
In Matthew 13: 1-3 large crowds gathered to Jesus and He spoke to them in parables.
From the seat of a boat Jesus spoke the Parable of the Sower to the crowd on the beach.
After speaking the parable to the crowd Jesus says in Vs 9, “He who has ears, let him hear.”
The gender specific words of “he” and “him” were added by the translators. They do not exist in the original text. Vs 9 simply says, “possesses ears hear.”
Speaking to the crowd – which certainly contained men, women, and children – Jesus instructs ALL who are in possession of ears which have the ability to understand to hear the parable with understanding.
Jesus DID NOT limit those who could hear with comprehension to men alone — He told ALL who possessed ears with ability to understand to hear with understanding.
After being questioned by His disciples as to why He spoke to the people in parables. Jesus tells them, “to you has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. (Vs 10-15)
His disciples had been granted the privilege of knowing – being taught by Jesus – the true meaning of each parable. The crowds were not granted this explanation from the Jesus. His disciples were granted the privilege of receiving this explanation so that they would know the mysteries of the kingdom of heaven.
In Vs 16 and 17 Jesus tells His disciples “blessed are your eyes, because they see; and your ears, because they hear. “For truly I say to you that many prophets and righteous men desired to see what you see, and did not see , and to hear what you hear, and did not hear. ”
[It should read "many prophets and righteous desired to see...", the word "men" was added by the translators.]
Jesus’ disciples were BLESSED because they had been granted the privilege of seeing the works of Jesus and the privilege of hearing the mysteries of the kingdom of heaven revealed -explained to them by Jesus.
In Vs 18 Jesus says to His disciples, “Hear then the parable of the sower.”
Jesus grants His disciples the privilege to hear and understand a revelation of a mystery of the kingdom of heaven as He unfolds the meaning of the parable to them.
Matt 13:19-23 “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. 20 “The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; 21 yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. 22 “And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. 23 “And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.”
Jesus begin His explanation of this parable by saying “when anyone hears the word of the kingdom.”
When speaking to the crowd Jesus DID NOT limit hearing the word of the kingdom with comprehension to men alone — He told all who possessed ears to hear and understand.
When revealing the mysteries of the kingdom of heaven to His disciples Jesus DID NOT limit hearing to men alone. Jesus reiterated to His disciples ANYONE could hear the word of the kingdom with understanding.
The Greek word translated as “anyone” is “pas” which means “all, the whole, any. whosoever, whoever, anyone.” The gender specific pronoun “him” in Vs 19 is an added word by the translators. It does not exist in the original text.
Jesus continues to speak in non gender specific language as He says, “This is the one.”
The Greek words translated as “this is the one” are ” houtos houtoi hautē hautai” which mean “this man, this woman, that man, that woman, this, that, these, they, who, which”.
[In Vs 20 the word "man" is added by the translators.]
Jesus continues to speak in non gender specific language as He expounds on this parable to His disciples. He uses the same Greek phrase translated earlier as “this is the one”. Thus Vs 20 DOES NOT read in the original text as “this is the man who hears the word” BUT it reads as “this man, this woman, these, those, which, or who hear the word.”
[In Vs 21 both uses of the gender specific word "he" has been added by the translators.]
[In Vs 22 and 23 the word "man" is added by the translators.]
Jesus continues to speak in non gender specific language as He expounds on this parable to His disciples. He uses the same Greek phrase translated earlier as “this is the one”. Thus Vs 22 and 23 DOES NOT read in the original text as “this is the man who hears the word” but it reads as “this man, this woman, these, those, which, or who hear the word.”
Jesus DOES NOT limit receiving of revelation knowledge as a privilege of the male gender alone. All could and did receive revelation knowledge of the kingdom of heaven as Jesus taught them.
Jesus specifically chose non gender terminology as He unfolded the mysteries of the kingdom of heaven to His disciples.
In Vs 23 Jesus says, “this man, this woman, these, those, which, or who hears the word and understands it indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.
The men and women who hear and understand the word of the kingdom BEAR FRUIT and BRING FORTH a harvest from their understanding, some a hundredfold, some sixty, and some thirty.
Anyone – male or female – who hears the word of God with understanding will BEAR FRUIT and BRING FORTH a harvest !!!
Col 1:10 so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God;
All – male or female – who hear the word with understanding bears fruit in every good work and increases in the knowledge of God.
The hearing of the word of God with understanding produces action – these actions are good works. These good works bear fruit which produce an abundant harvest.
Jesus says in Matt 7:24 “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock.
Hearing God’s word we are to put it into action !!! Our actions which follow hearing the Word bear fruit and bring forth a harvest.
How can limits based on gender be placed upon who can labor in the work of God’s kingdom when Jesus made no such distinction? Jesus said EVERYONE who hears His words with understanding is to act upon them. These good works bear fruit and bring forth a harvest.
John 4:35-36 “Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest. 36 “Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together.
[In Vs 36 all uses of the gender specific word "he" has been added by the translators.]
The actions which follow the hearing of God’s word include the labor of sowing the seed of God’s word and reaping. Those who reap gather the ripe for harvest fruit from the field – this fruit is gathered and bundled unto life eternal.
1Corinthians 3:7-10 So then neither the one who plants nor the one who waters is anything, but God who causes the growth. 8 Now he who plants and he who waters are one; but each will receive his own reward according to his own labor. 9 For we are God’s fellow workers; you are God’s field, God’s building. 10 According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it.
[In Vs 8 both uses of the gender specific word "he" and "his" has been added by the translators.]
The actions which follow the hearing of God’s word include the labor of planting the seed of the word, watering the planted seed, and building on the laid foundation of the gospel.
Women ARE NOT excluded from the labor of the kingdom. The word translated as “man” in vs 10 is “hekastos” which means “each man, each women, each one, every man, every woman, every one.”
Each man and woman who performs the labor of God’s kingdom must be careful how they build.
Col 1:28-29 We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. 29 For this purpose also I labor, striving according to His power, which mightily works within me.
[In Vs 28 the word translated as "man" is a non gender specific word which means "human being."]
The men and women who labor in God’s kingdom through the power of God which works mightily in them proclaim Jesus, admonish all, and teach all with all wisdom. The purpose of their labor is to present all complete in Christ.
Both men and women are called to labor in God’s kingdom and bear fruit which brings forth a harvest.
Jesus DID NOT exclude women from the work of the kingdom, neither should His church.
Permalink
07.08.09
Posted in original language at 12:12 pm by Administrator
In my writing I invariably point out the gender neutrality of the Greek and Hebrew words used by the original writers of scripture.
In my writing I invariably point out gender specific words which were added by the translators.
I often hear how looking into the Greek and Hebrew makes some “very uncomfortable”. I often hear them express fear – that somehow looking into the original language will lead us all into great error and to do so puts us on dangerous ground.
I hope to dispel this fear and feelings of discomfort by giving some clear scriptural examples which are commonly understood to express gender neutrality even while using the gender specific pronouns of “he” and him” and the gender specific noun “man” or “men” in the context of the scripture.
(I have capitalized and italized the words “he”, “him”, “man” and “men” to accentuate their usage in the following scriptures.)
John 3:16-21 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 17 “For God did not send the Son into the world to judge the world, but that the world might be saved through Him. 18 “HE who believes in Him is not judged; HE who does not believe has been judged already, because HE has not believed in the name of the only begotten Son of God. 19 “This is the judgment, that the Light has come into the world, and MEN loved the darkness rather than the Light, for their deeds were evil. 20 “For everyone who does evil hates the Light, and does not come to the Light for fear that HIS deeds will be exposed. 21 “But HE who practices the truth comes to the Light, so that HIS deeds may be manifested as having been wrought in God.”
No one would suggest this passage of scripture refers to the male gender alone. The gender neutrality of this passage of scripture is commonly understood.
Salvation through belief in Jesus is not only to those of the male gender. No one would interpret this passage of scripture to say women are restricted from salvation –none would do so even though pronouns and nouns which can be gender specific in the English language are used in this text.
If we go ahead take a peek at the original language in this passage of scripture we find the pronouns “he” and “him” to be added be the translators and the noun “men” to be gender neutral “anthropos” which means human being.
Matt 10:32-33 “Therefore everyone who confesses Me before MEN, I will also confess HIM before My Father who is in heaven. 33 “But whoever denies Me before MEN, I will also deny HIM before My Father who is in heaven.
No one would suggest this passage of scripture refers to the male gender alone. The gender neutrality of this passage of scripture is commonly understood.
No one would dare suggest Jesus is speaking to only those of the male gender. Jesus is speaking to everyone even though pronouns and nouns which can be gender specific in the English language are used in this text.
If we go ahead and take a peek at the original language in this passage of scripture we find the pronouns “he” and “him” to be added be the translators and the noun “men” to be gender neutral “anthr̄pos” which means human being.
Matt 10:37-39 “HE who loves father or mother more than Me is not worthy of Me; and HE who loves son or daughter more than Me is not worthy of Me. 38 “And HE who does not take HIS cross and follow after Me is not worthy of Me. 39 “HE who has found HIS life will lose it, and HE who has lost HIS life for My sake will find it.
Again, no would suggest this passage of scripture refers to the male gender alone. The gender neutrality of this passage of scripture is commonly understood.
Jesus is speaking to all who follow Him and not only those of the male gender. All who follow Jesus must love Him more than father, mother, son, and daughter. All who wish to follow after Him must take up their cross. All who follow Him must be willing to lose their lives for His sake.
No one would interpret this scripture passage as restricting women from obedience to the words of Jesus even though pronouns and nouns which can be gender specific in the English language are used in this text.
If we go ahead and take a look at the original language in this passage of scripture we find the pronouns “he” and “him” to be added be the translators.
John 12:32 “And I, if I am lifted up from the earth, will draw all men to Myself.”
Yet again, no would suggest this passage of scripture refers to the male gender alone. The gender neutrality of this passage of scripture is commonly understood.
When Jesus was lifted up from the earth – nailed upon the cross – He did not do so to just draw only those of the male gender. Never!! Through the cross Jesus draws all mankind to Himself.
No one would interpret this scripture passage as restricting women from being drawn to Jesus even though a gender specific noun in the English language is used in this text.
If we go ahead and take a look at the original language in this passage of scripture we find the noun “men” to be gender neutral “pas” which means the whole, all, whosoever.
These few scriptures are but a tiny example of the vast amount of commonly understood gender neutral scriptures which contain pronouns and nouns which can be gender specific in the English language.
It is my sincerest hope that through the presentation of these few scriptures much fear and feelings of discomfort have been alleviated – enabling you to peek into the original language in your own study time and with me as I write.
Permalink
« Previous entries Next Page » Next Page »
