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
