Bible Study Cotoversiaal

[for_his_glory]

Sorry about the length, but made it as short as I could.

So God created man in his own image, in the image of God created he him; male and female created he them" (Genesis 1:27).

Male and female created he them; and blessed them, and called their name Adam, in the day when they were created" (Genesis 5:2).

It is interesting to note that God called both male and female, "Adam" in the day they were created. Adam means "man." Adam and Eve were created with God-ordained differences from each other, but together they made a full "man," or a complete picture of God Himself. There was perfection in their union. Their differences were not a source of discord or inequality, but a beautiful compliment to each other. Together, God gave them the task of overseeing His creation.

And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth" (Genesis 1:28).

Notice that God gave the above commission to them both. There is no hint that there was anything but equal authority between man and woman as they existed in a sinless state. What changed things? In the next few chapters of Genesis, we find that sin entered the heart of Adam and Eve. The result was a temporary curse placed upon both man and woman, which would affect the whole earth.

This curse has affected all aspects of creation, from the ground itself (infested with weeds and thorns) to human relationships. (I say temporary, because in Christ this curse is removed, as we shall see later on).

When Eve ate the forbidden fruit and enticed Adam to sin with her, one of the consequences for women was the loss of equality with men, as men were to rule over women, instead of men and women ruling together. She would now be "ruled by her husband." However, when Jesus came as sinless Man and died as the Messiah on the cross for us, all things were restored positionally. In actuality, the restoration of man (men and women) began to take place at that very moment.

Though the complete cleansing of the curse has not yet been manifested on the earth, the day is coming when it will be so. Or to put it another way, all those who receive Jesus as Savior receive restoration as Sons of God, but not all of us walk in that restoration--yet. Through Jesus, the curse upon women has been lifted. Women no longer have to receive pain in childbirth nor are they inferior to man with him ruling over them. Women can now be restored to their original place and plan that God had for all His "sons." Although we do not see all things restored at this time, "legally" in the spiritual realm, they already have been.

Adam was the head of the first race of mankind; and Jesus is the head of the last race, the adopted children of God. God only sees two races--the Adamic race (all natural-born mankind) and His children through Jesus (all those born of the spirit).

"For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (I Corinthians 15:21-22).

Once we are born into the kingdom of God, we become new creatures in Christ. In the Spirit, we find there is "neither male nor female," just as there are neither race distinctions nor class separations. The Lord looks on the hearts of His new creatures and therefore does not discriminate when He offers His love and privileges. Women are not excluded from any of God's promises nor callings merely because of their sex.

Galatians 3:28: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."

Within God's own nature we find these same qualities. Both men and women are to become like Him as we are conformed to His image. Since this is true, there are times that under the unction of the Holy Spirit a woman should assert herself boldly. (This assertion, however, should not necessarily be toward others, but rather toward the enemy, Satan!) For men and women to become over comers they must have this boldness and authority over the devil. God still desires that His people rule and reign with Him. His intention is to qualify us for that position, whether we are male or female. "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen" (Revelation 1:6).

Even though "kings" is a masculine term, this is the ultimate destination He desires for all of His people. The Lord often uses both male and female terms to refer to both sexes. Women are to live in the "hidden man of the heart" (1 Peter 3:4). Both men and women in the church are referred to as "the bride of Christ." God has both a masculine and feminine nature. The mother heart of Jesus was evident as he prayed over Jerusalem.

"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Matthew 23:37).

Submission is considered to be a feminine trait. However, Jesus submitted to the cross under the direction of the Father. If we walk in the Spirit, we too will possess both the masculine aggressiveness and feminine submissiveness of God.

Both submissiveness and aggressiveness are God-given strengths. Yet, both can be perverted, so that we become submissive and aggressive in the wrong ways, with the wrong attitudes. Because these qualities are so misused and misunderstood by the world, they have become distasteful and despised. If aggression is frowned upon, submission is viewed in an even more negative light in western culture. We equate submission with weakness and lack of spirit. Nothing could be further from the truth. There was never a human being more submitted to God than Jesus Christ-- yet never was there one as completely resistant to the system of the world! It took extraordinary submissiveness and aggression for Jesus to overcome the world. For the Christian, whether we are male or female, He is our model. We are to possess His qualities and use them according to the needs around us.​

 

[Cooper]

I understand that this forum is dominated by Catholic, Arminian, Pentecostal and Charismatics.

It is interesting that the woman on this forum try to dominate what they believe is truth and will defend it and will try to teach what they believe to others.

Especially those that believe that woman can Pastor and be teachers of men.

1 Timothy 2:12-14 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first formed, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into trespass.

The average women did not have any schooling and as a result could not read Hebrew and provably could not read at all. Reading the scrolls was out of the question. Aquilla was an exception and Paul had other women in his company.

Generally women were busy keeping house and looking after the children, it was an important roll, and they taught the children at home, and we have home schooling today. Nowadays we need a degree, so restrictions still apply. There would have been good social reasons why Paul said that.
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[Tenchi]

In these verses, Paul cannot be addressing women who were in the ministry,

What does "in the ministry" mean? How were women in Acts "in the ministry"? There were deacons who were female but the deacon role is one of service, not leadership and teaching. I don't see, then, how Paul could not have been addressing such women when he wrote:

"Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law" (1 Corinthians 14:34).

"Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (1 Timothy 2:11-12).

those in the congregation who were out of order. How do we know this?

The verse from 1 Corinthians 14 has to do with order in community meetings of the saints, but this is not so with Paul's words to Timothy. You ought not to lump these two verses together as though they share the same context and purpose.

Here is a partial list of women who were all in influential positions of leadership in the early church.

Pheobe (Romans 16:1-2): This woman was a deaconess of the church in Cenchrea, who was beloved of Paul and many other Christians for the help she gave to them. She filled an important position of leadership. It would be a difficult stretch of the imagination to say that this woman fulfilled her duties without ever speaking in the church!

Phoebe is never described in the NT as standing in an "important position of leadership in the Early Church." That's your modern spin on her work as a deaconess. In reality, she was merely a servant of her fellow Christians in accord with the role of deacon(ess):

Romans 16:1-2 (NASB)
1 I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea;
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.

In Paul's few remarks about Phoebe (nothing else is said of her in the NT), he emphasizes her role of servant, of helper, of the Church. He says not a word about her being an important leader of the Early Church. That's entirely your spin of his remarks.

Priscilla (Acts 18:26): Priscilla and her husband Aquila are often mentioned with great respect by Paul. Together they were pastors of a church in Ephesus, and were responsible for teaching the full gospel to Apollos.

Though Priscilla and Aquila are mentioned a number of times in Acts 18, they are never, in the chapter, said to be co-pastors of the church in Ephesus. Priscilla occupying such a role would have been directly contrary to Paul's teaching both on the role of an Elder/Bishop/Pastor and on how women ought to comport themselves in the community of believers. And so it is no surprise to see in Scripture that Priscilla is never identified as a co-pastor of the church in Ephesus, though she and her husband are mentioned several times throughout the NT.

Euodia and Syntyche (Philippians 4:2-3): Here we see reference to two women who were "true yokefellow" and who labored with Paul in the advancement of the gospel.

Philippians 4:1-3 (NASB)
1 Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.
2 I urge Euodia and I urge Syntyche to live in harmony in the Lord.
3 Indeed, true companion, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.

Sooo, where's the "important leaders in the Early Church" description? Paul appears to be indicating that Euodia and Syntyche were at odds with each other. He remarks that they "shared in my struggle in the cause of the gospel," but in what way he leaves undescribed. Certainly, it is entirely reading into the story of these two women to say they were "important leaders in the Early Church."

 

[Tenchi]

Junia (Romans 16:7): In this verse we see Paul sending greetings to Andronicus and Junia, his "fellow-prisoners" who are of note among the apostles. Junia is a woman's name. In some modern translations, an "s" has been added (Junias) because the translators were so sure a woman could not be an apostle, that they assumed a copyist has accidentally dropped the "s." However the proper male ending would have been "ius," not "ias." No church commentator earlier than the Middle Ages questioned that Junia was both a woman and an apostle.

Romans 16:7 (NASB)
7 Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me.

Well, this is a convenient spin on the translation of Junia(s) but you'll notice that both Junia(s) and Andronicus were called "kinsMEN" by Paul. Regardless, the verse does nothing, really, to counter Paul's explicit command to the Early Church not to have women in spiritual authority over men.

And the word "apostle" is not monolithic in its reference. What it meant when referring to Peter, or John, or Paul is not, I think, what it meant in reference to Junia(s) and Andronicus. "Apostle" means "messenger" or "delegate" or "one sent out," essentially a missionary, or a semi-administrative delegate traveling among churches carrying missives and so on. There is absolutely nothing in the verse above to suggest that Andronicus and Junia(s) were apostles directly appointed by Christ, supernaturally equipped to establish and teach the Early Church, as were Phillip, or Andrew, or James. Much more likely - especially given their almost complete obscurity - is that Andronicus and Junia(s) were merely church delegates and/or missionaries.

In any case, what can't be established from Romans 16:7 is that Junia(s) was an "important leader of the Early Church," a woman acting in spiritual authority over men in the Early Church in direct contradiction to the apostle Paul's explicit commands.

Paul expected women to speak in the church, or else why would he have given the following directive. It would have been useless to give directions for women who were speaking in the church, if they were never allowed to do so.

Furthermore, if Paul believed that all women should never teach or speak in church, why does he commend many women who did just that.

1 Corinthians 14 is all about prophecy, tongues and orderly worship in the church. Paul was giving a call to order in the church as the women were disorganized during the service with their endless chatter asking questions.

Women doubtless spoke in gatherings of the Early Church but they did not hold spiritual authority over men, filling the role of either Elder/Bishop/Pastor, or apostle, teaching and leading the Early Church.

None of the verses you've offered establish that the women mentioned in them taught in the capacity of Elder/Pastor or apostle in their respective church communities.

About 1 Corinthians 14:

1 Corinthians 14:23-35 (NASB)
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?
24 But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all;
25 the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.
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.
27 If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret;
28 but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God.
29 Let two or three prophets speak, and let the others pass judgment.
30 But if a revelation is made to another who is seated, the first one must keep silent.
31 For you can all prophesy one by one, so that all may learn and all may be exhorted;
32 and the spirits of prophets are subject to prophets;
33 for God is not a God of confusion but of peace, as in all the churches of the saints.
34 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.

There is nothing here about endless chatter or questioning by women interfering with a church service. In context, Paul's command concerning women relates to meetings of Christians in which they are all speaking in tongues at once and without interpretation. If anything, women were - possibly - inducing a cacophony of tongues-speaking and thereby creating in these meetings a scene of madness to ungifted or unsaved onlookers (vs. 23). It appears, though, that Paul's injunctions in verses 34 and 35 have, in context, to do particularly with speaking in tongues, not speech of any kind issuing from a woman in a meeting of the church. At most, it seems to me, one can say that, from this passage, Paul forbad women from tongues-speaking in church, not that he gagged them utterly while in a meeting of the Church.

Anyway, women, I think, are quite free to talk while in church and even to teach one another (and children). But holding spiritual authority over the whole local community of believers as an Elder/Pastor is clearly forbidden to them for the reason Paul cited:

1 Timothy 2:11-14 (NASB)
11 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.
13 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.

 

[for_his_glory]

What does "in the ministry" mean? How were women in Acts "in the ministry"? There were deacons who were female but the deacon role is one of service, not leadership and teaching. I don't see, then, how Paul could not have been addressing such women when he wrote:

"Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law" (1 Corinthians 14:34).

"Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (1 Timothy 2:11-12).



The verse from 1 Corinthians 14 has to do with order in community meetings of the saints, but this is not so with Paul's words to Timothy. You ought not to lump these two verses together as though they share the same context and purpose.



Phoebe is never described in the NT as standing in an "important position of leadership in the Early Church." That's your modern spin on her work as a deaconess. In reality, she was merely a servant of her fellow Christians in accord with the role of deacon(ess):

Romans 16:1-2 (NASB)
1 I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea;
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.

In Paul's few remarks about Phoebe (nothing else is said of her in the NT), he emphasizes her role of servant, of helper, of the Church. He says not a word about her being an important leader of the Early Church. That's entirely your spin of his remarks.



Though Priscilla and Aquila are mentioned a number of times in Acts 18, they are never, in the chapter, said to be co-pastors of the church in Ephesus. Priscilla occupying such a role would have been directly contrary to Paul's teaching both on the role of an Elder/Bishop/Pastor and on how women ought to comport themselves in the community of believers. And so it is no surprise to see in Scripture that Priscilla is never identified as a co-pastor of the church in Ephesus, though she and her husband are mentioned several times throughout the NT.



Philippians 4:1-3 (NASB)
1 Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.
2 I urge Euodia and I urge Syntyche to live in harmony in the Lord.
3 Indeed, true companion, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.

Sooo, where's the "important leaders in the Early Church" description? Paul appears to be indicating that Euodia and Syntyche were at odds with each other. He remarks that they "shared in my struggle in the cause of the gospel," but in what way he leaves undescribed. Certainly, it is entirely reading into the story of these two women to say they were "important leaders in the Early Church."

'In the ministry' means all men and women who are servants of God in which the Holy Spirit works through to reach out to others as we take the Gospel message out into the world. It's not the dogma of the various denominations/non-denominations of any specific church within their set of beliefs and doctrines that are accepted without question as being politically correct socially acceptable word of man/woman.

I explained all of this in post #7. The Church of Christ being the body of Christ with He being the head of the body is not a four walled building with a name attached to it.

 

[for_his_glory]

"kinsMEN"

kinsmen only means a relative of the family as we are all kinsmen in the family of God.

 

[for_his_glory]

The verse from 1 Corinthians 14 has to do with order in community meetings of the saints, but this is not so with Paul's words to Timothy. You ought not to lump these two verses together as though they share the same context and purpose.

Study the unruliness of the women and types of women found in the church back in Corinth in Paul's day then you will understand why Paul told them to be quiet.

 

[Cooper]

Study the unruliness of the women and types of women found in the church back in Corinth in Paul's day then you will understand why Paul told them to be quiet.

The language of the Synagogue was either Latin or Hebrew, not sure which, sufficient to say the women did not understand it, so like women the world over, they used to talk among themselves. It is doubtful if the Temple prostitutes with their shaven heads that identified their lifestyle were allowed inside. This is why a woman's long hair was a glory to her.
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[Tenchi]

'In the ministry' means all men and women who are servants of God in which the Holy Spirit works through to reach out to others as we take the Gospel message out into the world.

And this service is not homogeneous in its expression. Some serve as pastors, some as teachers, some as evangelists, exhorters, helpers, etc. In particular, the role of Elder/Pastor/Overseer/Bishop is reserved for men. This ministry role is not open for women to occupy.

The Church of Christ being the body of Christ with He being the head of the body is not a four walled building with a name attached to it.

Right.

kinsmen only means a relative of the family as we are all kinsmen in the family of God.

Well, in Scripture, "kinsmen" is actually gender-specific, the terms "kin" or "kinswoman" also being used as either a general reference to relatives, or to relatives who were female, respectively. You will find no instance in the Bible where "kinsmen" is ever plainly used as a reference to a woman, or to all relatives generally.

But, as I pointed out, this question of "kinsmen" is beside the point, really. Paul is clear and unequivocal about women not occupying a position of spiritual authority over men as their Elder/Pastor/Overseer/Bishop.

Study the unruliness of the women and types of women found in the church back in Corinth in Paul's day then you will understand why Paul told them to be quiet.

??? I have only to understand Paul's words in their context to understand his commands concerning women in 1 Corinthians 14:34-35. I've done so and suggested how best to take Paul's words. It may well be that women in the Church at Corinth were unruly, but in his remarks in 1 Corinthian 14, taken up with the matter of tongues-speaking, Paul makes not one even vague reference to their unruliness.

 

[hawkman]

At most, it seems to me, one can say that, from this passage, Paul forbad women from tongues-speaking in church, not that he gagged them utterly while in a meeting of the Church.

I think a woman could give out a prophecy in tongues (or otherwise) in church, that is my take away from reading this verse below .
1 Corinthians 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

 

[for_his_glory]

And this service is not homogeneous in its expression. Some serve as pastors, some as teachers, some as evangelists, exhorters, helpers, etc. In particular, the role of Elder/Pastor/Overseer/Bishop is reserved for men. This ministry role is not open for women to occupy.



Right.



Well, in Scripture, "kinsmen" is actually gender-specific, the terms "kin" or "kinswoman" also being used as either a general reference to relatives, or to relatives who were female, respectively. You will find no instance in the Bible where "kinsmen" is ever plainly used as a reference to a woman, or to all relatives generally.

But, as I pointed out, this question of "kinsmen" is beside the point, really. Paul is clear and unequivocal about women not occupying a position of spiritual authority over men as their Elder/Pastor/Overseer/Bishop.



??? I have only to understand Paul's words in their context to understand his commands concerning women in 1 Corinthians 14:34-35. I've done so and suggested how best to take Paul's words. It may well be that women in the Church at Corinth were unruly, but in his remarks in 1 Corinthian 14, taken up with the matter of tongues-speaking, Paul makes not one even vague reference to their unruliness.

Each of us will just have to believe how we will and move on.

 

[Iconoclast]

Woman was made for the Man, as a helpmeet.
Woman are not "transgender men"
The husband is the head of the wife, not two heads. That is a deliberate distortion of what God has created.
The creation order stands. To use the Galatians verse which speaks of being equally justified , does not turn the whole of scripture upside down.

 

[electedbyHim]

The Role of Women Part 1

Let a woman quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. (1Ti_2:11-12)

Paul continues his discussion of women's duties by defining their role as learners rather than teachers during the public worship. While they are not to be the public teachers in that context, neither are they to be shut out of the learning process as was generally the case in ancient times. The verb in 1Ti_2:11 is an imperative form of manthano (“to learn,” “to be informed”), from which the Greek word translated “disciple” or “learner” derives. When Paul says let a woman…receive instruction, he is not requesting, rather he commands that the women be taught. That Paul is here discussing the order of the church (cf. 1Ti_3:15) shows the learning he speaks of was to take place in that context (cf. Act_2:42). It should be noted that despite the claims of some to the contrary, teaching and worship are not mutually exclusive. Rather, knowledge of God and His Word helps stimulate worship. Worship is to be in spirit and in truth (cf. Joh_4:20-24).

It may seem obvious to us that women should be taught God's Word, since they are spiritually equal in Christ and the commands of the New Testament are to all (1Pe_2:1-2). It was not at all obvious, however, to those who came from a Jewish background. first-century Judaism did not hold women in high esteem. While not barred from attending synagogue, neither were they encouraged to learn. In fact, most rabbis refused to teach women, and some likened it to throwing pearls to pigs.

Nor was the status of women in Greek society much better. William Barclay writes,
It is significant that Deborah declined to lead the military campaign against the Canaanites, deferring instead to a man, Barak. No women served as priests. None of the authors of the Old Testament were women. No woman had an ongoing prophetic (Speaking before people) ministry like that of Elijah, Elisha, or the other prophets. While Miriam (Exo_15:20), Deborah (Jdg_4:4), Huldah (2Ki_22:14), and Isaiah's wife (Isa_8:3) are called prophetesses, none had a permanent calling to that office. Miriam, Deborah, and Huldah gave only one recorded prophecy, and Isaiah's wife none. She is called a prophetess because she gave birth to a child whose name had prophetic meaning. A fifth woman mentioned as a prophetess, Noadiah, was a false prophetess (Neh_6:14). While God spoke through women on a few limited occasions, no woman had an ongoing role of preaching and teaching.

The New Testament, like the Old, teaches the spiritual equality and differing roles of the sexes. Gal_3:28 teaches the absolute spiritual equality of men and women in Christ. While many use that verse to justify women assuming leadership roles in the church, the context shows that Paul is speaking of salvation (cf. Gal_3:22, Gal_3:24, Gal_3:26, Gal_3:27). Again Saucy writes,

The interpretive question [in Gal_3:28] is: What is the distinction between male and female which is overcome in Christ? To phrase it another way in light of the apostle's statement “for you are all one in Christ Jesus,” what is the “oneness” which male and female share in Christ? We would like to suggest…that the answers to these questions do not concern the functional order between man and woman at all. Rather the issue, as in the other two pairs mentioned [Jews and Greeks, slaves and freemen], concerns spiritual status before God.…To impart the issue of the functional orders of human society into this passage is to impute a meaning not justified by a valid contextual exegesis. There is therefore no more basis for abolishing the order between man and woman in the church from Gal_3:28 than for abolishing an order between believing parents and children or believing citizens and rulers. For they are all one in Christ in or out of the organization of the church. (Saucy, 281-82)

That interpretation is further strengthened by the use of the general terms “male” and “female.” In every Pauline passage dealing with functional roles, the terms “man” and “woman,” or “husband” and “wife” appear. “Why, if the apostle is speaking of the functional relationship in Gal_3:28, does he not use the language which he uses in every other passage? Why does he not say, ‘there is neither man nor woman’ in Christ rather than ‘male’ and ‘female’?” (Saucy, 283). Oneness in Christ did not obliterate the distinctions between Jews and Gentiles. Nor did it remove the functional differences between slaves and masters (cf. 1Co_7:20-24). Why, then, should we assume it did so between men and women?

In no way does the New Testament treat women as spiritual inferiors. The first person Jesus revealed His messiahship to was a woman (Joh_4:25-26). Jesus healed women (Mar_5:25-34; Luk_13:11-13). In contrast to the prevailing practice of the rabbis, He taught women (Luk_10:38-42). Women ministered to Jesus and the disciples (Luk_8:2-3). Following His resurrection, Jesus appeared first to a woman (Mar_16:9; Joh_20:11-18). Women and men were involved in the prayer services of the early church (Act_1:13-14). Peter reminds men that women are to be “[granted] honor as fellow [heirs] of the grace of life” (1Pe_3:7). The fruit of the Spirit (Gal_5:21-22) are for both men and women. In short, all the promises, commands, and blessings of the New Testament apply equally to women and men.

As in the Old Testament, spiritual equality does not preclude differing roles. There are no women pastor-teachers, evangelists, or elders in the New Testament. None of the authors of the New Testament were women. The New Testament nowhere records a sermon or teaching of a woman. While the daughters of Philip are said to have prophesied (Act_21:9), neither the occasion nor the message is defined. There is no reason to assume they had an ongoing preaching ministry, or that they taught during the public worship. They, like Mary the mother of Jesus (Luk_1:46.), or Anna (Luk_2:36-39), delivered some message of truth elsewhere. As noted in chapter 6 of this volume, a comparison of 1Co_11:5 and 1Co_14:34 indicates women are permitted to pray and speak the Word, but Paul here makes clear that such allowance is not in the assembly of the church.

When the church gathers, however, women are to listen to the men who teach quietly…with entire submissiveness. Hesuchia appears at the beginning of 1Ti_2:11 (quietly), and the end of 1Ti_2:12 (quiet), thus bracketing Paul's teaching on the role of women with the principle of silence. Submissiveness translates hupotage, which means “to line up under.” With entire emphasizes the complete subjection called for. In the context of the worship, then, women are to be silent and content in the role of the learner.

 

[electedbyHim]

The Role of Women Part 2

Some have tried to evade the plain meaning of the text by arguing that hesuchia means a meek and quiet spirit. Women, they contend, can preach or teach as long as they do it with the proper attitude. Some go to the opposite extreme and use this text as a prohibition against any talking during church by women. Neither of those revisionist interpretations is valid, however. The context makes the meaning unmistakable to the honest reader.

In 1Ti_2:12, Paul actually interprets the meaning of 1Ti_2:11. He defines exactly what he means by women staying quiet in the worship: But I do not (As the apostle of Jesus Christ, who speaks through me) allow a woman to teach or exercise authority over a man. Women are to keep quiet in the sense of not teaching. They are to demonstrate subjection by not usurping the authority of the elder or preacher. That is true not because women are in any sense inferior to men, but because God's law commands it (1Co_14:34), in line with His design for the weaker vessels. Those who insist that subordination and equality are mutually exclusive would do well to consider Christ's relationship to the Father. While on earth, Jesus assumed a subordinate role, yet He was in no way inferior. 1Co_11:3 states, “But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.”

Epitrepo (allow) is always used in the New Testament to speak of permitting someone to do what they desire to do. Paul's choice of words may imply that some women in Ephesus desired to be the public preachers, and thus have authority over the congregation—as in today's church. Paul, however, speaking as the official apostle of Jesus Christ, does not allow that. The role of the elder as evangelist or pastor-teacher is only for men.

The present infinitive didaskein (to teach) would best be translated “to be a teacher.” The noted Greek grammarians H E. Dana and Julius R. Mantey wrote the following on the distinction between the aorist infinitive and the present infinitive:

It is well to notice particularly the difference between the aorist and present infinitive. The aorist infinitive denotes that which is eventual or particular, while the present infinitive indicates a condition or process. Thus pisteusai [aorist] is to exercise faith on a given occasion, while pisteuein [present] is to be a believer. (A Manual Grammar of the Greek New Testament [Toronto: MacMillian, 1957], 199)

By using the present infinitive instead of the aorist, Paul does not forbid women to teach under appropriate conditions and circumstances, but to fill the office and role of the pastor or teacher in the life of the church.

Paul also adds the prohibition that forbids women to exercise authority over a man. Authentein (exercise authority over), another present infinitive, appears only here in the New Testament. Some have attempted to evade the force of Paul's prohibition by arbitrarily supposing that authentein should properly be translated “abusive authority.” Women, according to that view, can exercise authority over men so long as it is not abusive authority. A study of the extra-biblical uses of authentein, however, makes clear that the word means simply authority. It carries no negative connotation, such as abusive or domineering authority. Paul, then, in an unqualified directive, forbids women from exercising any type of authority over men in the church. It is the ”elders [clearly men, since 1Ti_3:2 states they must be ‘the husband of one wife’] who rule” (1Ti_5:17).

That does not entirely rule out women teaching. Priscilla and Aquila both instructed Apollos (Act_18:26), but in private and not in the worship of the church. And women can and must teach other women (cf. Tit_2:3-4). Nor does it mean women cannot pray, merely that they are not to lead the prayers during the public worship of the church. It does not mean that women do not have spiritual gifts in the area of public speaking and leadership. The issue is where they exercise those gifts.

Some question whether women can fill leadership roles on the mission field in the absence of men. It is significant that Paul, who wrote this passage, was himself the greatest missionary the world has ever seen. Yet he made no exceptions for the mission field. God does not violate His principles for the sake of expediency.

Through the years there have been a number of good examples of how to cope with a shortage of men on the mission field. I know missionary women personally who found themselves in a situation where no men were present and they alone were biblically trained to handle the Word. Rather than violate the Scripture, they would prepare the message or lesson and teach it to a native man, who would be the preacher when the church gathered.

Women must stop believing the devil's lie that the only role of significance is that of leadership. People usually desire places of prominence not to humbly serve others, but to boost their own egos and gain power and control. Leaders, however, bear a heavy burden and responsibility, and the subordinate role often is one of greater peace and happiness. Subordination is not punishment, but privilege.

The respectable Greek woman led a very confined life. She lived in her own quarters into which no one but her husband came. She did not even appear at meals. She never at any time appeared on the street alone; she never went to any public assembly. (The Letters to Timothy, Titus, and Philemon [Philadelphia: Westminster, 1975], 67)

The existence of such a mind set at Ephesus may have contributed to the reaction of the women against such denigration. Unfortunately, some went too far, overreacting to their suppression by seeking a dominant position. Before Paul confronts that overreaction, however, he affirms their right to learn.

The prevalent Jewish tradition about women did not come from the Old Testament. The Old Testament affirmed that women have a spiritual status equal to that of men. The Mosaic law was given to all Israel, women as well as men (Deu_1:1). Both were to teach it to their children (Deu_6:4-7; Pro_6:20). The protection of the law applied equally to women (cf. Exo_21:28-32). Women had inheritance rights (Num_36:1-12). Men and women alike participated in the Jewish religious feasts (cf. Exo_12:3; Deu_16:9-15). The single greatest spiritual vow, the Nazirite vow, was open to both men and women (Num_6:2). Women were involved in spiritual service (Exo_38:8; Neh_7:67). Nor did God hesitate to deal directly with women (Gen_3:13 : Gen_16:7-13; Jdg_13:3).

Spiritual equality between the sexes did not, however, do away with the difference in their roles. There were no queens in either Israel or Judah (Athaliah was a usurper). It is true that Deborah served as a judge (Judg. 4:4-5:31). Her case, however, was unique. Dr. Robert L. Saucy comments,

There may be instances when the regular pattern of God's order may have to be set aside due to unusual circumstances. When, for example, the husband and father is absent, the woman of the house assumes the headship of the family. So it would appear, there may be unusual circumstances when male leadership is unavailable for one reason or another. At such times God may use women to accomplish his purposes even as he used Deborah. (“The Negative Case Against the Ordination of Women,” in Kenneth S. Kantzer and Stanley N. Gundry, eds., Perspectives on Evangelical Theology [Grand Rapids: Baker, 1979], 285)