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.
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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.
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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.
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07.07.09
Posted in Women in Ministry at 4:50 pm by Administrator
Let’s consider the impact these words “minister to Him” and “contributing their support” spoken of the women who followed Jesus as His disciples has upon women and their service in the church today.
Matt 27:55says of 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 translated here as “ministering” in Matt 27:55, Mark 15:41, and as “contributing support” in Luke 8:3 is “diakoneo”.
The Complete Word Study says one of “diakoneo” 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 diakonéo is used, then helping someone directly is involved.”
New American Standard Exhaustive Concordance says one of “diakoneo” meanings is “serve as deacons.”
Strong’s Greek Dictionary says one of “diakoneo” meanings is “technically to act as a Christian deacon: minister (unto), serve, use the office of a deacon.”
Thayer’s Greek Definitions says one of “diakoneo” 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 !!!
Let’s examine the New Testament Scriptures which have been used to restrict women from serving in the position of deacon.
1Ti 3:8-13 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, 9 but holding to the mystery of the faith with a clear conscience. 10 These men must also first be tested; then let them serve as deacons if they are beyond reproach. 11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. 12 Deacons must be husbands of only one wife, and good managers of their children and their own households. 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.
Vs 8 the gender word of “men” is NOT in the original text – it is simply the Greek word for “acting with dignity or being honorable in action” – it is NOT a gender specific word. Thus the Greek reads as, “Deacons likewise dignity…”
Vs 10 the gender word of “men” is NOT in the original text. The Greek reads as, “These also …” No gender specific word is used for those who serve in the position of deacon.
Vs 11 The NASB correctly translates “gune” as women.
The word “likewise” was first used by Paul to tie the qualifications of Bishop to those who serve in the position of Deacon in Vs 8. Paul in Vs 11 now ties women by his use of the word “likewise” to the above qualifications of deacon. Paul is giving specific instructions to women who serve as deacons in the church.
Women who served as deacons were expected to “likewise” possess all the above qualities and to be dignified, not malicious gossips, temperate, and faithful in all things.
In Vs 12 Paul turns from giving specific instructions to the women who serve as deacons to give a specific instruction to the men who serve as deacons – husband of one wife.
Vs 13 Paul turns from speaking gender specific instructions. We see this as he uses a gender neutral word to speak of “those” who serve well as deacons.
Women were not excluded from serving as deacons. Paul specifically speaks qualifications for women who serve in this position.
Jesus did not exclude women from ministering to Him in this of service – neither should the New Testament church !!!
This brings us to Phoebe – a woman the Bible specifically names as serving as a “minister” to the church of Cenchrea in Romans 16:1.
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 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 made introduced her to the Corinthian church.
The Greek word Paul uses to describe Phoebe and translated as “servant” is the same word translated as deacon in 1 Timothy 3:8-13.
Knowing that woman were included in the qualification given by Paul for the position of deacon Paul could be 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 Paul’s true usage. When this word is used by Paul elsewhere it is translated as “deacon” and “minister” (1 Tim 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.
Paul uses this word to describe himself as a minister of the church.
Col 1:24-25 (KJV) … for his body’s sake, which is the church: 25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
Paul used this same term to refer to Phoebe and her service in the church of Cenchrea.
What type of ministry did she 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 translated as helper or succourer as used in the KJV is “protatis”, which 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.”
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 of Cenchrea.
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 this 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.
We find a precedent set by Jesus and the women He allowed to minister to Him – women freely fulfilling the duties of deacons in the church.
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07.01.09
Posted in Women in Ministry at 1:33 pm by Administrator
While preaching this message Sunday several points which I did not emphasis in my writing stuck out to me. I want to share the points the Holy Spirit highlighted during the sermon.
1) Revelation Knowledge
In Mark 4:10, 34 Jesus explained the meaning of the parables to those He called His disciples.
In Matt 13:10-12 Jesus tells His disciples they were granted the privilege of knowing the mysteries of the kingdom of heaven. His disciples were given revelation knowledge.
While preaching Sunday I was reminded of the women to whom Jesus gave revelation knowledge.
If Jesus gives revelation knowledge to all who follow Him as His disciples why would He then “shut the mouths” of the very women to whom He gave His revelation knowledge.
He would not !!
Jesus did not “shut the mouth” of the Samaritan woman when she received revelation knowledge that He was the Messiah. Jesus did not shut her mouth as she ran to her village and reported to all the revelation knowledge she had received from Him.
Jesus did not “shut the mouth” of Mary Magdalene or the women with her when they received the revelation knowledge that He had risen from the dead. Jesus did not shut the mouths of these women – He commanded them to go and tell. He commanded them to SPEAK the revelation knowledge they had received – to proclaim to the other disciples what had been revealed to them.
Jesus DOES NOT shut the mouths of the women He imparts with His revelation knowledge.
2) Powerful and Effective Witnesses
While expounding on Acts 9:1 where Paul seeks to bring both men and women of the Way back to Jerusalem I was impacted by the reason WHY his quest included women. Paul’s quest included women because they were powerful and effective witnesses and preachers of the good news of the gospel of Christ. Paul’s quest included women because he wanted to silence them from preaching the gospel.
We know women were witnesses and preachers of the good news from Acts 13: 31-32 which says “all those who had come down with Jesus from Galilee to Jerusalem were His witnesses and these preach the good news.” Women were among those had accompanied Jesus from Galilee to Jerusalem. ( Matt 27:55-56, Mark 15:40-41, and Luke 23:49)
Paul sought to silence the men and women of the Way because they were powerful and effective witnesses as they preached the good news of the gospel.
Women were such powerful and effective preachers of the Way Saul sought to shut them up by imprisoning them !!!
We have so missed the truth of these women who went forth preaching the good news of the gospel — who did so powerfully and effectively.
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