08.07.09
Biblical Equality
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.
