A
Study on the Role
by
Shanna
D. Ray, M.S.
http://people.vanderbilt.edu/~shanna.ray/
Old
Testament Scriptures about Women
Genesis 3:16-19
"To
the woman he said, 'I will greatly increase your pains in childbearing;
with pain you will give birth to children. Your desire will be for your
husband, and he will rule over you."
Questions
to consider:
1.
Does this text refer to a husband-wife relationships or all male-female
relationships?
2.
Is it addressed only to Eve, as her punishment for disobedience, or does
this prove all women are to be ruled over?
3. Is this God's plan for male-female relationships, or merely a
negative consequence of the fall that should not be seen as the ideal any
more than death or pain?
Women as Prophets:
What
does it mean to prophesy? In
the Old Testament we have many examples of prophets telling others the
words and will of God. In the early church, there were female
prophets--what did Paul say they did?
One clue is in the following passage.
It involved taking a public speaking role in front of the whole
church for the purpose of strengthening and edifying others:
1 Cor 14:3-5, 22-25 (emphasis mine) "But everyone who prophesies speaks
to men for their strengthening, encouragement and comfort. He who
speaks in a tongue edifies himself, but he who prophesies edifies
the church. I would like every one of you to speak in tongues, but I
would rather have you prophesy. He who prophesies is greater than one who
speaks in tongues, unless he interprets, so that the church may be
edified. . . . Tongues, then, are a sign, not for believers but for
unbelievers; prophecy, however, is for believers, not for unbelievers. So if the
whole church comes together and everyone speaks in tongues, and some who
do not understand or some unbelievers come in, will they not say that you
are out of your mind? But if an unbeliever or someone who does not
understand comes in while everybody is prophesying, he will be convinced
by all that he is a sinner and will be judged
by all, and the secrets of his
heart will be laid bare."
To
summarize:
1.
The prophet speaks to men for their strengthening, encouragement and
comfort
2.
The prophet edifies the church
3. Prophesy is for believers
4.
Prophesy convinces unbelievers that they are sinners and will be judged by
all
Is
this consistent with the traditional interpretation of what Paul says in
the section following this one--that women are to not speak in the church?
There are several passages in the Old Testament that show
there were female prophets and leaders.
Exodus 15: 20-21
"Then
Miriam the prophetess, Aaron's sister, took a tambourine in her hand, and
all the women followed her, with tambourines and dancing. Miriam sang to
them 'Sing to the Lord, for he is highly exalted. The horse and its rider
he has hurled into the sea. . . .'"
Miriam
was a prophetess who helped lead Israel out of Egypt.
Micah said of her:
Micah 6:4
"I
brought you up out of Egypt and redeemed you from the land of slavery. I
sent Moses to lead you, also Aaron and Miriam."
Exodus 38:8
"They
made the bronze basin and its bronze stand from the mirrors of the women
who served at the entrance to the Tent of Meeting."
1 Samuel 2:22
"Now
Eli, who was very old, heard about everything his sons were doing to all
Israel and how they slept with the women who served at the entrance to the
Tent of meeting."
Women
served in some capacity in the tabernacle.
Judges 4:4-5
"Deborah,
a prophetess, the wife of Lappidoth, was leading Israel at that time.
She held court under the Palm of Deborah between Ramah and Bethel
in the hill country of Ephraim, and the Israelites came to her to have
their disputes decided."
Deborah
held three offices over Israel. She was a judge, a prophetess and a
military leader who accompanied Barak in battle (Judges 4-5). As a result
of her rule "the land had rest for forty years" (Judges 5:31).
Other
prophetesses:
2 Kings 22:14-15 (see also 2 Chronicles 34:22-33)
"Hilkiah
the priest, Ahikam, Acbor, Shaphan and Asaiah went to speak to the
prophetess Huldah, who was the wife of Shallum son of Tikvah, the son of
Harhas, keeper of the wardrobe. She lived in Jerusalem, in the Second
District. She said to them,
'This is what the Lord, the God of Israel, says. . . '"
Nehemiah 6:14
"Remember
Tobiah and Sanballat, O my God, because of what they have done; remember
also the prophetess Noadiah and the rest of the prophets who have been
trying to intimidate me.
Isaiah 8:3-4
"Then
I went to the prophetess, and she conceived and gave birth to a son. And
the Lord said to me, "Name him Maher-Shalal-Hash-baz."
This
prophetess is thought to be Isaiah's wife.
The
Ministry of Jesus
Luke 2:36-38
"There
was also a prophetess, Anna, the daughter of Phanuel, of the tribe of
Asher. . . ."
This
verse is an example of a New Testament prophetess.
Luke 8:1-3
"After
this, Jesus traveled about from one town and village to another,
proclaiming the good news of the kingdom of God. The Twelve were with him,
and also some women who had been cured of evil spirits and diseases: Mary
(called Magdalene) from whom seven demons had come out; Joanna the wife of
Cuza, the manager of Herod's household; Susanna; and many others. These
women were helping to support them out of their own means."
Mark 15:40-41 (and also Mt 27:55-56, Lk 23: 55-56)
"Some
women were watching from a distance. Among them were Mary Magdalene, Mary
the mother of James the younger and of Joses, and Salome.
In Galilee these women had followed him and cared for his needs.
Many other women who had come up with him to Jerusalem were also
there."
Apparently
Jesus’ followers were not all men.
He had female disciples who traveled with him and the apostles, and
who supported them financially. They went from town to town with Jesus as
he preached. According to
Mark, these followers came to Jerusalem with him and were near the cross
as he was dying.
Luke 10:38
"As
Jesus and his disciples were on their way, he came to a village where a
woman named Martha opened her home to him. She had a sister called Mary,
who sat at the Lord's feet listening to what he said. But Martha was
distracted by all the preparations that had to be made. She came to him
and asked, 'Lord don't you care that my sister has left me to do the work
by myself? Tell her to help me!' 'Martha, Martha,' the Lord answered, 'you
are worried and upset about many things, but only one thing is needed.
Mary has chosen what is better, and it will not be taken away from
her.'"
Jesus
affirmed here that it was more important to sit and learn from him than to
do the job of making dinner preparations. Mary had chosen the more
important thing, to learn from Jesus.
John 4:39
The
woman at the well in Samaria: "Many of the Samaritans from that town
believed in him because of the woman's testimony, "He told me
everything I ever did."
Note
that this woman was not rebuked for going out and telling everyone about
Jesus, both men and women. This
is an example of a woman testifying publicly.
Matthew 28:8-10
"So
the woman hurried away from the tomb, afraid yet filled with joy, and ran
to tell his disciple. Suddenly Jesus met them. 'Greetings,' he said. They
came to him, clasped his feet and worshipped him. Then Jesus said to them,
'Do not be afraid. Go and tell my brothers to go to Galilee; there they
will see me.'"
Jesus
appeared to women first; they were the first people in history to tell of
his resurrection. He
instructed them to go tell of his resurrection and give instructions to
the male apostles.
The
Early Church
Acts 1:14
"They
all joined together constantly in prayer, along with the women and Mary
the mother of Jesus, and with his brother."
Women
were praying with the disciples in the upper room
Acts 2:17-18 (quote of Joel 2:28-29)
"'In
the last days, God says, I will pour out my Spirit on all people. Your
sons and daughters will prophesy, your young men will see visions, your
old men will dream dreams. Even
on my servants both men and women, I will pour out my Spirit in those
days, and they will prophesy."
At
Pentecost (and thereafter) the Holy Spirit was given to both men and
women, and both would prophesy.
Acts 12:12
"When
this had dawned on him, he want to the house of Mary the mother of John,
also called Mark, where many people had gathered and were praying."
The
church met in a woman's house.
Acts 12:14
"When
she recognized Peter's voice, she was so overjoyed she ran back without
opening it and exclaimed, 'Peter is at the door!"
First
approved example of a woman making an announcement to the assembled
church!
Acts 15:22
"Then
the apostles and elders, with the whole church, decided to choose some of
their own men and send them to Antioch with Paul and Barnabas."
The
whole church was in this "business meeting," not just the men.
Acts 16:13-15, 40--
"On
the Sabbath we went outside the city gate to the river, where we expected
to find a place of prayer. We
sat down and began to speak to the women who had gathered there. One of
those listening was a woman named Lydia, a dealer in purple cloth from the
city of Thyatira, who was a worshiper of God. The Lord opened her heart to
respond to Paul's message. When she and the members of her household were
baptized, she invited us to her home. "If you consider me a believer
in the Lord," she said, "come and stay at my house." And
she persuaded us. . . . After Paul and Silas came out of the prison, they
went to Lydia's house, where they met with the brothers and encouraged
them. Then they left."
Here
we see a woman was self-employed and obviously somewhat wealthy (she had
room to host Paul, Silas, and Luke).
She was able to help support the missionaries by providing them a
place to stay. Before leaving, Paul and Silas "met with the
brothers" at her house, which suggests that the newly-formed church
was meeting in Lydia's home.
Acts 18:26
"When
Priscilla and Aquila heard him, they invited him to their home and
explained to him the way of God more adequately."
Romans 16:3-5
"Greet
Priscilla and Aquila, my fellow workers in Christ Jesus. They risked their
lives for me. Not only I but all the churches of the Gentiles are grateful
to them. Greet also the church that meets at their house."
I Corinthians 16:19
"Aquila
and Priscilla greet you warmly in the Lord, and so does the church that
meets in their house."
These
passages are significant because Priscilla, a woman, is shown to be
teaching a man. The fact that
she is mentioned first in the Acts and Romans passage might indicate she
was more prominent or well-known than her husband.
Some might argue that this passage only suggests that it is
acceptable for a woman to teach an unbeliever and not a Christian, but the
fact that a church meets in their home might suggest that she also was
actively working with Christians. The
couple is always mentioned together, so probably they were a
missionary/teaching team. Paul
indicated to the Romans that they are "fellow workers."
Acts 21:8-9
"Leaving
the next day, we reached Caesarea and stayed at the house of Philip the
evangelist, one of the Seven. He had four unmarried daughters who
prophesied."
1 Corinthians 11:5, 13
"And
every woman who prays or prophesies with her head uncovered dishonors her
head--it is just as though her head were shaved. . . . Judge for
yourselves: Is it proper for a woman to pray to God with her head
uncovered?"
More
examples of women praying and prophesying (in front of men?).
Galatians 3:28
"There
is neither Jew nor Greek, slave nor free, male nor female, for you are all
one in Christ Jesus."
Paul
clearly states here that there is neither male nor female.
What does he mean by this? What are the implications for women’s
roles in the church?
Romans 16:1-2
"I
commend to you our sister Phoebe, a servant of the church in Cenchrea. I
ask you to receive her in the Lord in a way worthy of the saints and to
give her any help she may need from you, for she has been a great help to
many people, including me."
The
word translated "servant" here is diakonos, which can also be
translated "deacon."
It is not known what Phoebe's role is as a servant (or deacon) of
the Cenchrean church. Some
have suggested that she may have delivered Paul's letter to the Romans
while on her way to do some work there.
Romans 16:6
"Greet
Mary, who worked very hard for you."
Romans 16:12
"Greet
Tryphena and Typhosa, those women who work hard in the Lord."
These
are also women who worked with Paul.
Romans 16:7
"Greet
Andronicus and Junias, my relatives who have been in prison with me. The
are outstanding among the apostles, and they were in Christ before I
was."
Junias
(or Junia, as some manuscripts say) is thought to be a female name, so
some have suggested that this is a husband-wife team like Priscilla and
Aquila. Note that they are both called apostles. The NIV correctly calls
them "my relatives"--although the Greek does not say they are
men, some translations give that impression by calling them Paul's
"kinsmen."
1 Corinthians 14:26
".
. .What then shall we say, brothers? When you come together, everyone has
a hymn, or a word of instruction, a revelation, a tongue or an
interpretation. All of these
must be done for the strengthening of the church."
Does
"everyone" include the women?
Philippians 4:2-4
"I
plead with Euodia and I plead with Syntyche to agree with each other in
the Lord. Yes, and I ask you, loyal yokefellow, help these women who have
contended at my side in the cause of the gospel, along with Clement and
the rest of my fellow workers, whose names are in the book of life."
Here
are two more women who worked alongside Paul "in the cause of the
gospel."
Colossians 3:16
"Let
the word of Christ dwell in you richly as you teach and admonish one
another with all wisdom, and as you sing psalms, hymns and spiritual songs
with gratitude in your hearts to God."
Is
this command to teach and admonish directed to the women of the
congregation also?
Colossians 4:15
"Give
my greetings to the brothers at Laodicea, and to Nympha and the church in
her house."
Another
example of a church meeting at a woman's house.
1 Timothy 3:11
"In
the same way, their wives are to be women worthy of respect, not malicious
talkers but temperate and trustworthy in everything."
Many
have thought that this sentence refers to women deacons.
The Greek word found here can be translated either
"women" or "wives".
The proper translation is determined by context. Since the list of
elder's qualifications does not give qualifications for their wives, why
special ones for deacons? Another
possible translation: "In the same way, the women [or deaconesses]
must be grave, not slanderers, temperate, faithful in all things."
Titus 2:3-5
"Likewise,
teach the older women to be reverent in the way they live, not to be
slanderers or addicted to much wine, but to teach what is good. Then they can train the younger women to love their husbands
and children, to be self-controlled and pure, to be busy at home, to be
kind, and to be subject to their husbands, so that no one will malign the
word of God."
The
older women were told to teach the younger women.
The
Key texts
1 Corinthians 14: 33-38 [see your own Bible]
Questions:
What does it mean to "speak"?
--
Does this mean that women are not to utter a word, even to participate in
congregational singing?
--
Does only refer to talking in front of an assembled group of Christians?
--
If it is the latter, is song leading an appropriate role for women?
--
What if the woman is part of a chorus or praise team?
--
Does this rule out scripture reading, making announcements, preaching,
praying and/or testifying?
There
are several different views on this text, summarized below:
1.
Paul is setting forth a rule for all churches for all times that women
cannot speak or ask questions in a gathering of Christians.
2.
Paul is setting forth a rule for all churches for all times that women
cannot speak or ask questions in a gathering of Christians UNLESS the
woman has a miraculous spiritual gift.
3.
Paul is addressing a specific group of Corinthian women who were being
disruptive by chattering and blurting out questions in the assembly, or
interrogating the prophets.
4.
This text is addressed to keeping silence when judgments are being made
about prophesy. Because women are not to be in charge of authoritative
decisions they are to keep silent.
5.
Paul was being inconsistent with his statement in Gal. 3:28--Paul was
violating his own principles because he was blind to the sexist culture
that was influencing him (just like Peter in Gal 2:11-14)--of course this
assumes that the Bible can be inconsistent and have errors.
6.
This is a male-biased translation: The Greek word translated
"women"--gune--can also mean "wives" (and is
translated that way in other texts like Eph 5:22f, Col 3:18f, I Tim 3:11,
1 Peter 3:1). The intended
meaning (i.e., wives or women) must be discerned from the context.
This context ("ask their husband at home", the
"law" reference, probably to Adam/Eve) suggests that Paul is
directing these comments to a group of wives who were publicly questioning
their husbands who were prophets or teachers. An alternate translation
(taken from an article by Frank Daniels):
"The wives should be silent in the meetings.
For it is not permitted that they speak, but to be submissive, just as the
law says also. And if they want to learn something, they should ask their
own husbands at home: for the wives' speaking in the meeting is a social
disgrace."
7.
In the culture in which Paul lived, submission, quietness, and not taking
authority over men were appropriate behaviors for women. In this culture,
this behavior was accepted as correct for a godly and pious woman--any
other type of behavior would seem out-of-place, rude and improper.
The same can be said for going unveiled (1 Cor 11), wearing braided
hear, wearing pearls or gold (1 Tim 2:9).
To Paul's contemporaries, these things counted as scandalous
impropriety. In a culture such as ours, going hatless, french-braiding of
hair, wearing a pearl necklace or wearing a gold ring does not have an
improper connotation, nor does a woman teaching a mixed-gender class. In
this culture, what counts as impropriety is different (and in fact
opposite) to what counted as that in Paul's culture. For example, for a
church to engage in sexual discrimination would be improper in our
culture, and in fact our male-female role proscriptions may bring the
church into disrepute (and hinder the spread of the gospel among
professional women). When interpreting texts about male-female roles, we
should understand that they are appropriate commands in a patriarchial
culture and should be followed in a similar culture today (e.g., in Saudi
Arabia, Iran, etc.). But in a
egalitarian culture, one must behave in a way deemed appropriate for a
woman. This would include giving women equal opportunities to use
their talents and skills, rather than engaging in what is regarded by our
culture as violating the civil rights of females (by sex discrimination).
Likewise, in Ephesians 6:9, Paul also gave instructions to Christians who
were slave owners. In this passage, Paul is not instituting or encouraging
slavery, but merely giving instructions to someone in a living in a
culture where slavery was legal. In today’s culture, the standards for a
Christian would be much different, and therefore Paul’s advice to
today’s Christians would no doubt be different.
1 Timothy 2:8-10 [see your own Bible]
Some
views on this verse:
1. Paul was saying that only men can lead prayers
2.
This is not a public assembly at all, nor is it an instruction about who
was to pray. This text concerned how to pray. Apparently there was
some disputing between the men. Women
are not excluded by saying this, it just didn't address their prayers
because there was no problem with them.
3.
This is a public assembly, and
Paul is telling both men and women to how to pray.
The men were to do so without anger and disputing, and the women
were to not wear extravagant clothes to bring attention to themselves.
An alternative translation:
"I
want men everywhere to lift up holy hands in prayer without wrath or
disputing. Similarly, women should do so in orderly attire, adorning
themselves with modesty and sobriety, not with braided hair and gold,
pearls, or expensive clothing, but with what is appropriate for women who
profess to revere God, through good deeds."
Questions:
If
only men can lead prayers, does this exclude women from leading all
prayers?
Can
they pray in front of a worship assembly?
Can
they pray in the presence of a small group of Christian men and women?
Can
they pray in front of non-Christian males?
Can
they pray in front of their husband?
Can
they pray in front of their baptized son?
Can
they pray in front of their young son who has not been baptized?
Can
they pray in front of an all-female class?
If
women can do some but not all of the above, why? What scripture makes
some of these prayers by women acceptable and not others?
I Timothy 2:11-15
Some
views on this verse:
1.
Paul is setting forth a rule for all churches for all times that women
cannot teach men or be in authority over men.
2.
Some say that in the part that says: "I do not allow. . .", the
Greek verb implies a temporary action (i.e. "I do not currently
allow"). Therefore this is for a temporary time, perhaps until women
are more educated. The example of Eve is another example of an untaught
person being easily deceived, and illustrates that a similar problem was
going on in Ephesus (see 2 Tim 3:1-9).
3.
This is directed toward a particular group of women in Ephesus who are
promoting false teaching.
4.
Paul was being inconsistent with his statement in Gal. 3:28--Paul was
violating his own principles because he was blind to the sexist culture
that was influencing him (just like Peter in Gal 2:11-14)--of course this
assumes that the Bible can be inconsistent and have errors.
5.
This is a biased translation: The word translated "women"--gune--can
also mean "wives" (and is translated that way in other texts
like Eph 5:22f, Col 3:f, 1 Peter 3:1), and the word translated
"man" is often translated "husband" (see Eph 5:23f and
others) The intended meaning
must be discerned from the context. This
context (the reference to Adam and Eve, a husband and wife) suggests that
Paul is directing these comments to a group of wives who were publicly
dominating their husbands and usurping authority. An alternate
translation:
"Let
a woman learn in quietness in all submission, But I do not allow a wife to
teach or to dominate her husband, but to be in quietness.
For Adam was formed first...then Eve. And Adam was not beguiled,
but when his wife was deceived, she became in transgression. Now she will
be saved through childbearing if the couple continue in faith, love, and
holiness with sobriety."
6. See #7 above (1 Cor 14 passage)
Question:
If
option #1 is correct, then how does one define "teaching"?
Is
it teaching when a woman preaches a sermon in a worship service?
When
a woman teaches doctrine in a church-sponsored Bible class?
When
a women leads a discussion in a Bible class?
When
a women teaches about Christian parenting in a church-sponsored Bible
class for new parents (male and female)?
When
a female history professor who is an expert in restoration movement
history teaches this topic in a church Bible class?
When
a female professor teaches a college Bible class?
When
a Christian female professor teaches a college psychology class filled
with Christian men?
When
a woman teaches an at-home Bible class for men and women (note that first
century churches generally met in homes)?
When
a woman informs others about a topic that she is knowledgeable about in a
small group as part of an organized presentation (again, note that first
century churches generally met in homes)?
When
a woman informs others about a topic she is knowledgeable about in a small
group Bible study in response to a question someone asks (again, note that
first century churches generally met in homes)?
When
a woman teaches one Christian man?
When
a woman teaches one non-Christian man?
If
yes, what if there is no other man around to teach this person the Gospel?
When
a woman teaches her Christian husband something she knows and he doesn't?
When
a woman teaches her non-Christian husband something she knows and he
doesn't?
When
a woman teaches her baptized son?
When
a woman teaches her unbaptized son?
If
some of these are acceptable and others are not, on what scriptural
basis can we make this distinction (i.e., quote chapter and verse)?
Now,
concerning "having authority": What does it mean to have
authority over a man?
Being
an elder?
A
deacon?
A
ministry leader?
Telling
a man what he should believe?
Telling
a man what she believes?
Leading
a man in singing, reading or praying?
Singing,
reading or praying in the presence of man?
Does
whether she is standing up or sitting down matter?
Does
whether she has permission of the men in charge matter?
If
some of these are authority and others are not, on what scriptural
basis can we make this distinction?
1 Timothy 3:2
"Now
the overseer must be above reproach, the husband of but one wife. .
."
1.
Paul is setting forth a restriction for all times and places that elders
must be married men.
2.
He is just giving qualifications for this one church, not for all times
and places.
3. In Paul’s culture, it was inconceivable that a woman could
be a woman. See #7 above (1 Cor 14 passage)
Conclusions
It is my opinion that during the first century, women
definitely:
1. Had equal status with
men before God (Galatians 3:28).
2. Learned and were taught
by men (Mary, the Samaritan woman, women in the church Timothy supervised,
many others).
3. Were witnesses to
important events of Jesus’ ministry (death, burial, resurrection).
4. Taught other women
(Titus 2:3-5).
5. Worked very hard in
some capacity to spread the Gospel (Mary, Tryphena, Typhosa, Junia, Euodia,
Syntyche).
6. Hosted churches in
their home (Mark's mother, Lydia, Priscilla and Aquila, Nympha).
7. Were servants or
deacons of the church (Phoebe, 1 Tim. 3:11)
8. Were traveling
missionaries and supported Jesus and others financially (Mary Magdalene,
Joanna, Susanna, Mary the mother of James, and others)
9. Participated in
church business meetings (Acts 15:22).
10. Taught the Gospel to unbelievers (Samaritan woman, Priscilla).
11. Were prophets, meaning that they spoke God's will as he revealed it
to them, and that they spoke to others for their "strengthening,
encouragement and comfort". (Miriam, Deborah, Huldah, Noadiah,
Isaiah's wife, Anna, "sons and daughters" in Acts 2:17-18,
Philip's four daughters)
In the first century, it is possible that women could not:
12. Speak in the assembly (1 Cor 14)
13. Teach men (1 Tim 2)
14. Teach and have authority over men (1 Tim 2)
15. Lead public prayers (1 Tim 2)
In the first century, women definitely could not:
16. Be disruptive and interrogate their husband in public (1 Cor. 14)
17. Teach and have authority over their husbands (1 Tim 2)
18. Serve as an elder (1 Tim 3)
Women in the church today:
Should
definitely be encouraged to fill roles 1-11.
It is my opinion that women in the Churches of Christ have been
restricted beyond that of the 1st century Christian woman.
We
should also decide whether the gender-related restrictions imposed by Paul
are eternal principles for all times and cultures, or if this was Paul's
application of other eternal principles (social appropriateness, not
making the church look bad) in his culture (and should not be literally
applied as we no longer do for veils, braided hair, pearls, gold, etc.).
If
we conclude that the women today should play the same role in the church
as Christian women did in the first century, what then must we conclude
about jobs/roles that are not specifically addressed? For example, nothing
is specifically said in the Bible about serving communion, being on a
praise team, singing in a chorus, singing a solo, publicly reading
scripture, leading a ministry, praying, teaching theology to a man in a
non-church setting (e.g. home, school, etc.). Based on prohibitions #12-18
above, what should we conclude about all of these things?
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