THE PLACE OF WOMEN
IN GOD'S ORDER
Edited by Harold S. Martin
Our goal in this message is to identify some of the principles which are
related to the role of women in the church, as they are taught in the Word
of God.
God has recognized, and greatly used women in His program down through
the ages. Consider the prominence of women in a number of Bible events.
Miriam the prophetess (Exodus 15:20); Deborah the judge (Judges 4:4); Ruth
and Naomi (book of Ruth): Esther the queen (the book of Esther); Anna the
prophetess (Luke 2:36); Dorcas the servant (Acts 9:36-42); Lydia the saleswoman
(Acts 16:13-15); and the daughters of Philip (Acts 21:9).
We note too the attitude of Jesus toward women during His ministry here
on earth: His open and warm discourse with the woman of Samaria (John 4);
His close fellowship with Mary and Martha (John 11), and Mary Magdalene
(John 20); His teachings concerning purity (Matthew 5); and the way in
which Jesus protected women who were then nothing more than tools in the
eyes of many men. The attitude of Jesus toward women supports the fact
that God considers them an important part of the plan for His kingdom.
The ministry of the Apostle Paul also supports the importance of women
in God's purpose. Romans 16 is an interesting passage. In the early part
of the chapter, there are over thirty persons greeted by Paul, and at least
ten of them are women! There is Phoebe, the servant of the church and helper
of many (1-2); Priscilla, a fellow-worker (3-5); Mary, a hard worker (6);
Junia, a relative of Paul (7); Tryphena and Tryphosa, twin sisters who
were fellow-workers (12); Persis (12) and Rufus' mother (13) whom Paul
says was his mother too (not physically, but in some spiritual sense);
Julia and the sister of Nereus (15). These are all women to whom Paul owed
a great deal of credit, and it is clear that in each case he considered
them valid vessels for God and useful in the program of the church.
Consider also the book of Hebrews, chapter 11, and notice that there
are women included in the great "roll-call of the faithful." Study the
modern church and the events which have transpired since the completing
of the New Testament and you will study the lives of women who were used
by God. These include Fanny Crosby, the hymn writer; Frances Willard, founder
of the international temperance union; Catherine Marshall, the author;
and Elizabeth Elliot, wife of the martyred missionary Jim Elliot, and also
a missionary to the same tribe that killed her husband.
All of these examples prove the fact that God has always recognized
and used women in the work of the church. Because of the great influence
and usefulness of women, God has taken great care to establish Scriptural
principles that govern the role of women. God has established these principles
because in His foreknowledge He saw how Satan would make attacks upon the
function of women, tempting them to enter into roles that were never intended
for them and thus greatly diminishing their ability to minister to the
body of Christ.
1. Principles that Govern the Role of Women in the Church
There are major principles established in the Scriptures which govern
the role of women in the church. First, women are theologically equal
with men. Galatians 3:26-29 summarizes this principle most clearly.
These verses are dealing with the spiritual status of individuals within
the body of Christ, and not functional roles. Paul is clearly teaching
that in the sight of God, men and women (as well as persons of differing
races, etc.) are theologically and constitutionally equal. At the foot
of the Cross the ground is level. The gifts of grace and salvation are
given equally to all persons as they respond to Christ in faith.
However, Galatians 3:26-29 does not teach that men and women are entirely
the same, and that all differences are erased when both are in Christ.
Men are not superior to women, or women to men, but the two sexes are vastly
different. They differ most noticeably in the physical realm, but also
emotionally and intellectually. Also, this passage says nothing about how
men and women are to work out their equality in a functional and practical
way. In no way can this section of Scripture be made to teach that equal
status theologically makes null and void the functional roles of submission
which are taught elsewhere in the Bible.
The second principle in Scripture regarding the role of women in the
church is that women are functionally subordinate to men. Whenever
Scripture moves from a discussion of the theological to the practical,
it ceases to speak of the equality of men and women, and begins to address
their functional and practical roles. Two such passages are 1 Corinthians
11:2-3 and 1 Timothy 2:12-13. These Scriptures (especially 1 Corinthians
11) establish what some have called a "chain of command" or a "ladder of
authority." In God's program there is definite order and there are degrees
of authority. 1 Corinthians 11:2-3 indicates that the order is as follows:
God, Christ, man, woman. All of us fall under the authority of someone
else. No person is exempt from authority structures. All of us are under
the authority of Christ, and women then fall under the authority of men.
This order does not imply a lack of equality. The 1 Corinthians 11 passage
says that Christ is under God's authority and no Christian denies the fact
that Christ is equal with God. We believe that Jesus Christ is co-equal
with God, that He and the Father are one, that Christ is as much God as
the Father and the Spirit are God. Yet in a practical and functional way
Christ was always submissive to the plan and will of the Father. Likewise
these verses do not teach that women are not equal with men spiritually,
only that in a functional way, when working out the program of God, there
needs to be order and direction. In this order, women are to be subject
to men's authority.
Another passage enforcing this principle is 1 Timothy 2:12-13. Paul
states that a woman is not to "exercise authority over a man." In verse
13, he calls attention to the creation account and implies that the truth
of subordination and responsibility is rooted in God's creative act and
thus is an eternal truth. Thus, inequality is not taught in these Scriptures,
but the principles of structure, order, responsibility, and submission
are set forth in the passages just cited.
First Timothy 2:12 introduces us to the third principle governing the
role of women in the church: Women are not to fill set-apart or ordained
positions in the church. The Bible establishes the offices of elder/minister
and deacon as the main positions of the church (1 Timothy 3:1-13). These
offices were established for the proclamation of the Word of God, the pastoring
of the flock of God, and the organizing and leading of the church of God.
It is to these functions that persons are to be called and ordained. By
"ordination" we mean the church's authoritative calling and setting apart
persons to fill the biblical offices of minister and deacon.
Various Scriptures make it clear that only men are to fill ordained
positions. In 1 Timothy 2:12 the word for "teach" is the Greek "didaskein,"
a participle form of the verb "didasko." This principle is used in Scripture
to indicate more than the mere sharing and transmitting of information—which
is the task of all believers, women included. The word indicates "an official
function" of one in the church who has been authoritatively set-apart through
ordination and charged with the proclamation of the gospel. In other words,
the Scriptures do not allow for the placing of women into positions
where teaching the Scriptures and shepherding the church are the primary
functions.
First Timothy 3:2 and Titus 1:6 clearly state that the elder or overseer
is to be the "husband of one wife." First Timothy 3:12 makes the same statement
about deacons. One needs to perform a great deal of theological sleight-of-hand
to make these Scriptures teach the exact opposite of what they clearly
say—that the overseer could be also the wife of one husband. There can
be found no concrete reference in the Scriptures indicating that a woman
was ever called to fill a set-apart position in the New Testament Church.
The fourth biblical principle governing the role of women in the church
is this: Women are not to fill positions of authority in the structure
of the church. First Timothy 2:12 says that a woman ought not to "exercise
authority over a man." This indicates that a woman, because of calling
and makeup, should not be asked to fill a position which would place her
in a ruling capacity over men. The woman ought not be expected to be a
part of the main governing board of a congregation. This does not necessarily
apply to sub-committees falling under the authority of the main governing
board, but surely applies to areas where women would make major decisions
affecting the life of the congregation.
2. Problems Relating to the Role of Women in the Church
Although the above principles are well-founded in the Scriptures, there
are various passages which present problems (on the surface, at least)
with respect to the role of women in the church. Ephesians 5:21 is such
a verse. Here we are commanded to be "subject to one another in the fear
of Christ." Some have understood this verse to teach a type of "mutual
submission"—that we submit equally to each other without regard to roles
based on sex. In a general sense, it does teach that each Christian needs
to submit to his fellow Christian. We do this by developing an attitude
of humility which says others are more important than ourselves. This is
the attitude by which Jesus lived (Philippians 2:3-8). Also, each of us
needs to submit to those persons who are over us in authority. No one is
free from authority structures and all of us must submit to those authority
figures under which we find ourselves.
However, the general principle of "mutual submission" does not make
void the need for leader/follower roles. It is this very principle which
is developed in Ephesians 5:22-6:9. In other words, within the realm of
mutual trust and submission, the Christian still needs to define order
by relating to the biblical principles of authority and submission.
Another problem is related to the teaching in 1 Timothy 2:11-12, and
1 Corinthians 14:34-36. Do not these verses teach that a woman is not allowed
to speak in church? Some have interpreted them in such a manner. However,
close observation of the passages reveals that this is not the case. First
Timothy 2:11 states that the women ought to "quietly (KJV "silently") receive
instruction with entire submissiveness." The Greek for "silent" is "heuschia."
The word does not mean "without talking" but "in tranquility, not
causing disturbance." (Paul could have used the word "sige," which means
"absolute silence"). This verse relates primarily to how a woman is to
learn in church, and does not govern all aspects of her behavior.
The godly woman allows this attitude of submission to regulate her actions
even as she sits under the ministry of the Word.
The situation in 1 Corinthians 14:34-36 is more difficult. Here the
word "silent" means "without talking." It is the Greek word "sigo" which
means "to remain absolutely quiet." The word "speak" (used in verses 34
and 35) is the common Greek word for speaking (laleo) and is used throughout
1 Corinthians, even for Paul's preaching (see 2:13). The word does not
only mean vain chatter as some have suggested. At first glance it
would seem that Paul is teaching absolute silence for all women in the
assembly. Yet we know that the New Testament does not support such an interpretation,
nor does the similar passage in 1 Timothy 2:11.
In order to arrive at an adequate understanding of the 1 Corinthians
14 passage, we need to closely consider the context. In the chapter, Paul
is dealing with the subject of spiritual gifts, particularly the manifestation
gifts of tongues and prophecy. The verses immediately proceeding verses
26-33, deal in particular with the need to interpret tongues and to pass
judgment on prophecies. The most satisfying interpretation of verses 34-36
is one which limits the "silence" and "speaking" to having reference to
the interpreting of tongues and the passing judgment on prophecies. What
appears to have been happening at Corinth is this: Following a man's interpretation
of another person's utterance, his wife or some other women would begin
to dialogue and debate with him concerning the utterance. This was creating
disunity and disruption in the service, and the result was not edifying
but causing discord. This understanding of the meaning of 1 Corinthians
14:34-36 is supported by the fact that the "silence" in verse 34 is linked
to the wife's questioning of her "husband" in verse 35.
Therefore Paul is not teaching that women were to have no opportunity
to speak in the church service, only that they were not to debate with
those who were interpreting and judging the manifestation gifts of the
Spirit. In no way can this isolated passage of Scripture be made to
condemn that which the Scriptures universally condone—that women indeed
do have a place and ministry in the church.
A third problem is suggested by 1 Timothy 3:11 and Romans 16:1-2, and
relates to women deacons. In 1 Timothy 3:11 the problem centers on the
word "women" (KJV "wives"). Technically the Greek reads "women" and therefore
some have seen here a separate office of deaconess or the allowance for
women to serve in the office of deacon. Since it is male deacons who are
addressed in verse 5 and again in verse 12, the most consistent interpretation
sees the "women" of verse 11 as the wives of the men addressed in verses
5 and 12. In this case the women would not necessarily be authoritatively
set-apart with their husbands, but would fill the important role of standing
by and supporting their deacon husbands. It is in this same
spirit that an elder's children carry qualifications in Titus 1:6. Yet
never has anyone suggested that we ordain a man's children when he is set
apart as an elder.
In Romans 16:1-2 we find a problem similar to the one in 1 Timothy 3:11.
Based on the phrases "servant of the church" and "helper of many," some
have presented Phoebe as a deaconess. The Greek for "servant" in this verse
is "diakonos." Most consistently this word means "servant" and is translated
as such twenty of the thirty times it is used in the New Testament. The
weight of the word's meaning lies on the side of accepting Phoebe as a
person who greatly ministered to the needs of the church, but not as one
who has officially been set apart by the church as a deaconess. There is
no evidence that Phoebe was an ordained official of the church, but she
was a tremendous example of the kind of Christian life a regenerated Christian
woman should be living.
3. Participation of Women in the Work of the Church
The major part of this article has been directed toward establishing
the biblical principles governing the role of women in the church, and
dealing with difficult passages of Scripture relating to the subject. Much
was shared concerning what women should not do. Now we need to identify
some of the things women may do. The Scriptures identify many activities
in which women can be involved in the church. The following list is not
complete but identifies the major areas of involvement, and is shared with
the assumption that women who take seriously their role in the church,
also take seriously the teachings of 1 Corinthians 11:1-16, 1 Timothy 2:9-10,
and Titus 2:3-5.
Women may pray. There were women among the disciples waiting
in the upper room in Jerusalem for the promise of the Holy Spirit. Acts
1:14 says that all those disciples "were continually devoting themselves
to prayer." I Corinthians 11:1-16 also teaches that women could pray, and
although the assembly is not mentioned until verse 17, it is hard to believe
that the problem being confronted by Paul in this section of Scripture
only occurred at home.
Women may share testimonies. Our English word "testimony" is
probably the closest in meaning to what Paul had in mind by the word "prophesy"
in 1 Corinthians 11. Women may and should share testimonies concerning
what their faith has done for them.
Women may teach. Titus 2:4-5 reveals that women have a ministry
of teaching. When we place this significant ministry within the framework
of the principles governing the role of women, we realize that the woman
teacher ought not be in a teaching capacity over men. However in many other
areas, the woman may teach and she will do so effectively.
Women may counsel. Priscilla was instrumental in instructing
Apollos (Acts 18.24-28) and helping him see the plan of God more perfectly.
Many pastors realize the important and effective ministry of their wives
in assisting in the counsel of other women.
Women may serve. Acts 9:36 speaks of Dorcas, a great servant
of the church. Earlier we discussed Phoebe and her ministry. There are
many practical ways for women to minister to the body of Christ by performing
deeds of service.
Women may evangelize. The Great Commission (Matthew 28:19-20)
was not given only to men. Women too need to share their faith and be involved
in leading others to trust in Christ.
Women may use spiritual gifts. Whenever the Scriptures speak
of spiritual gifts (Romans 12, 1 Corinthians 12, Ephesians 4), they clearly
indicate that all believers receive some gift. Women are expected to use
their gifts. Even the gift of caring for the needs of others ("pasturing"—not
necessarily in the ordained sense—can be exercised by women.
These have been a few of the many ministries open to women of faith.
All of us realize the tremendous value of women in the church, and know
that we are much richer because of their presence. It is our hope that
all, whether male or female, will allow God's Word to govern our lives
and ministries. God will greatly bless those who order their lives by His
Word.