1 THE BIBLICAL ROLE OF WOMEN By Rolan Monje, for MMCC (1st ed, April 2003)

Billy Joel once sang “She’s always a woman to me…” Westlife now sings about the “Puzzle of my Heart.” But what does the Scripture say about the role of women? When I embarked on this learning task, I was overwhelmed with the Bible’s wealth of teaching and conviction on the subject. I realized how little I knew about the subject and how much God wanted me to learn. May this article add to your learning and enrich your life.

It all started when God saw that Adam was alone. We know that God had Adam sleep and that Eve was formed from his rib. We are told that the word Eve (Hb. chauah) points to her role as “mother of the living”, but before that she was called “woman” because she was "taken out of man" (Gen. 2:23). The Hebrew word used for “woman” is “issah”, which appears about 780 times in the Hebrew bible and in all periods of the language.1 It seems that things were all pretty simple that time. Not so in the 21st century. And it is obvious that we need to define what Eve is to be here and now.

Outline I. What are the Issues? Some questions and concerns Some pervading misconceptions Some of the present needs II. What is the evidence? OT Women’s Roles OT Women’s Prohibitions NT Women’s Roles NT Women’s Prohibitions Good Examples of Women Bad Examples of Women III. Where do we go from here? Principles Problems Practices

Note: All Scripture references are from the NIV unless otherwise noted. NKJV stands for New King James version, RSV stands for Revised Standard Version and LB stands for The Living Bible.

I. What are the Issues?

Some questions and concerns

Conflicting views on feminism and the Bible Women dominating men & other cultural nuances Dating guidelines and practices How to balance motherhood and ministry Sisters discipling brothers? How do you challenge a bro?

1 This word has cognates in Akkadian, Ugaritic, Aramaic, Arabic, and Ethiopic. This noun connotes one who is a female human being regardless of her age or virginity. Therefore, it appears in correlation to "man" (is). W. E. Vine, Vine’s Hebrew Dictionary. “Woman”. Ellis Enterprises Incorporated, 1988. 2

Hopefully, some of these concerns will be tackled in this article. Other details may have to be discussed and decided on by the staff and teaching crew.

Some pervading misconceptions

Misconception #1: God is anti-feminine

In most societies and philosophies, “God” is generally seen as masculine in nature. Recently, especially in places where concepts of “liberation theology” and “gender sensitivity” abound, this masculine description of God is met with dissent and criticism. When it comes to the God of the Bible, this negative thinking also comes into play. Further, the notions of “women’s liberation”, “battle of the sexes”, “career woman” and “being politically correct” are carried over even in Biblical interpretation.

The supportive role of women in the home and in the church has never lent itself to public compliment or front-page recognition. But when we look closer at the character of God, we should see that He is not a God of prejudice. It is unfortunate that we forget the many references Paul makes to our equality of value in Christ where "there is neither male nor female: for you are all one in Christ Jesus" (Gal 3:28).

My conclusion? Based on the sufficient evidence of Bible texts that we can find on God’s righteousness and balanced character2 I say that God is not anti-feminine. Rather, God is anti-sin. Sin is what degrades and debases men and women.

Misconception #2: The Bible is sexist

Aside from the concept of God being manly, the Bible’s treatment of women is also disputed. While it is true that more men are mentioned in the Bible and more men are highlighted in leadership, it does not follow that men are superior to women in all regards. It also does not mean that women are lesser beings or inferior in their abilities or character. Any attempt to prove sexism in the Bible eventually fails.

Take the Creation story as an example. Some ask why Eve followed Adam, not like in some Asian creation myths where both were formed at the same time. While chronologically Eve followed Adam, in the overall purpose of God there appears to be an equal plan for both sexes. It becomes apparent as we progress from Genesis that God is more concerned about people’s heart, character, and relationship with God than their strengths, talents, or even gender.

It is also apparent that cultures and norms apart from the Jewish Law treated women lesser.3 During the Intertestamental period, the trend seemed to be the same4 and this carried on to the first century (as shown by how the disciples were surprised that Jesus was talking to a Samaritan woman). But 2 Ps 116:5, Ez 9:15, Ps 145:17, Jer 12:1, Ps 25:8,Ps 92:15 to name some. 3 Outside the canon it would appear that frequently the Jewish attitude toward women was severely discriminatory. Quotations are often cited from Jewish writings that manifest a contemptuous attitude. While this may be at times exaggerated, there is nevertheless an attitude which frequently demeans women. For instance, rabbis were encouraged not to teach them and not even to speak to them. This may be epitomized in the passage "From garments cometh a moth and from a woman the iniquities of a man. For better is the iniquity of a man than a woman doing a good turn" (Ecclesiaticus 42:13-14). While there are passages in Ecclesiasticus that are more appreciative of women, this may stand as a sample of the things that were sometimes said among the Jews. Walter A. Elwell, Elwell’s Theological Dictionary (Baker Book House Company,1984) 4 Although one may point to the heroism of Judith and the highly able leadership of Queen Salome in the intertestamental period, women were often denigrated and forbidden the study of Scripture. By contrast, Jesus accepted women as both students and disciples and demonstrated a rare sympathy for their interests and concerns. 3 look at the Bible’s comment in Proverbs 31:10: "Who can find a virtuous woman? for her price is far above rubies" . A woman is to be praised for her character – something that has very little to do with gender. The case is built more with Paul’s emphasis on women. Paul mentioned around 40 names in his letters. We may assume that these individuals were fellow workers or at least involved in the big missionary enterprise of which there are dozens of people or participants. Of those 40 people, 16 are women – almost half! That's a considerable proportion of women involved in the Pauline missionary effort.

In closing this point, nowhere do I see an insinuation or instance in the Bible of women being dishonored simply for being a woman! Nonetheless, if a Bible narrative describes something to that effect (such as in John 4), the Bible is simply describing what is happening (during that place and time within that society) and not condoning it.

Misconception #3: Women must be completely silent (1 Tim 2:11-14)

Let’s read a controversial passage in 1 Tim 2.

1TI 2:1-10 I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone-- for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men--the testimony given in its proper time. And for this purpose I was appointed a herald and an apostle--I am telling the truth, I am not lying--and a teacher of the true faith to the Gentiles. I want men everywhere to lift up holy hands in prayer, without anger or disputing. I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.

1TI 2:11-14 A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner.

In many circles, this passage is taken to mean absolute silence or non-participation of women in worship. This is wrong exegesis. The whole passage is generally about worship, roles, and authority. On the authority of men over women, Paul even gives a theological argument from Creation and the Fall as basis for his ruling.

1 Tim 2 is also taken as a parallel to 1 Cor 14. Let us now read that passage.

1 Cor 14: 31-35 For you can all prophesy in turn so that everyone may be instructed and encouraged. The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace. As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

When we look at both passages (from 1 Tim and 1 Cor) , the general context is worship. But 1 Tim describes a more general setting than 1 Cor 14. The “quietness” described in 1 Tim is more about attitude than amount of speech. This “quietness” (taken from Gk hesuchia) is different from the word for “silence” in 1 Cor. Look at how the NASB renders it…

1 Tim 2:11-12 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. 4 The word hesuchia is also used to describe a quiet and peaceful life in 1 Tim 2:25. That attitude, which promotes learning, is further set in contrast with "teaching" or "having authority" over a man.

In contrast, the root word for silent in 1 Cor 14 is sigao. This word is used nine times in the NT (Lk 9:36; 20:26; Ac 12:17; 15:12, 13; Ro 16:25; 1 Co 14:28, 30, 34) and means "be silent," with the force of "shut up." Now when we look at the rest of 1 Corinthians we realize that Paul was fixing several problems in the church. Some problems were generic, affecting everyone, and some were isolated. He also gave directions to the church as a whole, and directions to some groups within the church. The latter case (that of a special group) applies in 1 Cor 14:34-35. While Paul is addressing worship in general (to be more orderly) it seems that some married Corinthian women were disrupting the service or trying to perform prophetic revelation like men.

Misconception #4: Women are weak

Sometimes, the passage below is used to show that women are weak:

1PE 3:7 Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.

We must first see that the Bible, here and elsewhere never says that women are weak. This verse describes the wife as “weaker” (Gk asthenhs). Sometimes men can be described to be as weak as women (like Egyptians in Is 9:16 or Babylonians in Jer 51:30), but it is not done in a derogatory sense.

Secondly, the verse above when read within the context of 1 Pet 2 and 3 is a passage focused on Jesus. We are to imitate Christ’s submissiveness and perseverance. It is not about how men should see women or how women should see themselves. Lastly, I believe that this verse generally refers to a man’s sheer physically strength rather than character or mental capacity. Besides, the admonition for husbands to “be considerate” highlights the special care and concern that the wife deserves.

Ultimately, the supreme dignity of human beings is expressed in the concept that they are created "in the image of God." This is immediately related to both male and female (Gen. 1:27). If anyone were to doubt whether the image of God terminology applies to women (perhaps by some misunderstanding of I Cor. 11:7), it is quite clear from Gen. 9:6 and James 3:9 that the term applies to females as well as to males, since the sinfulness of murder or of cursing is not different if women are the object than if men are in view.6

Some of the present needs 1. Have a study/series defining the role of women

2. Have healthy discussion of implementation

3. Have a vision for the future

II. What is the evidence?

OT Women Roles

Did domestic duties (Ge 18:6; Pr 31:15-19) . Cooking (Ge 18:6) . Spinning (Ex 35:25-26; 1Sa 2:19; Pr 31:19-24) . Embroidery (Pr 31:22) . Making garments (1Sa 2:19; Ac 9:39) 5 See also 1 Thess 4:11 and 2 Thess 3:12. 6 See Elwell. “Women” 5 . Gleaning (Ru 2:7-8, 15-23) . Taking care of vineyards (SS 1:6) . Tending flocks and herds (Ge 24:11, 13-14, 19-20; 29:9; Ex 2:16) . Working in fields (Isa 27:11; Eze 26:6, 8)

Took part in ancient worship (Ex 15:20-21; 38:8; 1Sa 2:22) . Sang (1Ch 25:5-6; Ezr 2:65; Ne 7:67) . Served at the entrance to the Tent of Meeting (Ex 38:8; 1Sa 2:22) . Consecrated jewels to tabernacle (Ex 35:22), mirrors (Ex 38:8) . Required to attend the reading of the law (Dt 31:12; Jos 8:35) . Ministered in the tabernacle (Ex 38:8; 1Sa 2:22)

Became rulers . Deborah, judge and prophetess (Jdg 4:4) . Athaliah, queen of Judah (2Ki 11:1-16; 2Ch 22:2-3, 10-12; 23:1-15) . Jezebel, queen of Israel (1Ki 16:31) . Rulers in Israel (Isa 3:12) . Esther, queen of Persia (Est 2:17)

Helped/lifted up the nation . Miriam (Ex 15:20) . Deborah (Jdg 4:4-16; 5) . women of Israel (1Sa 18:6) & of Thebez (Jdg 9:50)of Abel (2Sa 20:16-22), . Esther (Est 4:4-17; 5:1-8; 7:1-6; 8:1-8) . Aid in defensive operations (Jdg 9:53)

Influenced public affairs . The wise woman from Tekoa (2Sa 14:1-21) . Bathsheba (1Ki 1:15-21), Jezebel (1Ki 21:7-15, 25) . Athaliah (2Ki 11:1, 3; 2Ch 21:6; 22:3) . Huldah (2Ki 22:14-20; 2Ch 34:22-28) . The queen of Babylon (Da 5:9-13) . In business (1Ch 7:24; Pr 31:14-18, 24)

Became poets/artisans . Miriam (Ex 15:21) . Deborah (Jdg 5) . Hannah (1Sa 2:1-10) Used for prophecies . Miriam (Ex 15:20-21; Mic 6:4) . Deborah (Jdg 4:4-5) . Huldah (2Ki 22:14-20; 2Ch 34:22-28)

OT Women’s Prohibitions

. Face was veiled (Ge 24:65) . Forbidden to wear men's clothing (Dt 22:5) . Did not serve in army (Isa 19:16; Jer 50:37; 51:30; Na 3:13) . Could not marry without consent of parents, father (Ge 24:3-4; 34:6; Ex 22:17; Jos 3:16-17; 1Sa 17:25; 18:17-27)

NT Women Roles

Did domestic duties (Mt 24:41)

Doorkeepers/servants (Mt 26:69; Jn 18:16-17; Ac 12:13-14)

Made their homes . Martha and Mary (Luke 10:38-42) . Lydia (Acts 10:11-15, 16:40) 6 . Priscilla (Acts 18:2, Rom 16:3-5) – Remember that even Paul stayed with Priscilla and Aquilla

Supported the mission . Many women, supporting Jesus’ ministry from their own means (Luke 8:1-3, Matt 27:55) . Churches met in women's homes (Ac 12:12; 16:40; Ro 16:3-5; 1Co 1:11; 16:19; Col 4:15; 2 Jn)

Heralds of the gospel . First at the tomb (Mk 15:46-47; 16:1-6; Lk 23:27-28, 49, 55-56; 24:1-10) . First to whom the risen Lord appeared (Mk 16:9; Jn 20:14-18)

Became involved in leadership/services . Women played a critical role in the establishment of several NT congregations (e.g., Ac 16:13-15, 40; 17:4, 12) . May have been present at the selection of Matthias (Ac 1:13-26) . On the day of Pentecost the Holy Spirit fell equally upon men and women (Acts 2:17-18) . Helping in teaching(Ac 18:26-Priscilla; Tit 2:3-5-older women) . deaconesses or wives of deacons (Ro 16:1-2; 1Ti 3:11) . Junias, on of the apostles (Ro 16:7) . women are seen participating through prayer and prophecy in church meetings (1 Co 11:5)

Became poets . Elizabeth (Lk 1:42-45) . Mary (Lk 1:46-55)

Involved in prophecy . Anna (Lk 2:36-38) . Philip's daughters (Ac 21:9)

NT Women’s Prohibitions

Sold for husband's debts (Mt 18:25, not really a prohibition but more of a setback) Having authority over a man7 (1 Tim 2:11-12) Not permitted to teach from a position of high authority8 (1 Cor 14:34-35)

Good examples of women in the Bible

Deborah, a judge, prophetess, and military leader (Jdg 4:5) Mother of Samson (Jdg 13:23) Naomi (Ru 1:2; 3:1; 4:14-17) Ruth, loyalty and good character (Ru 1:4, 14-22,& Ru 2-4) Hannah, the mother of Samuel for her perseverance(1Sa 1:9-18, 24-28) Widow of Zarephath, who fed Elijah during the famine (1Ki 17:8-24) The Shunammite, who gave hospitality to Elisha (2Ki 4:8-38) Vashti (Est 1:11-12). Esther, for her courage (Est 4:15-17; 5:1-8; 7:1-6; 8:1-8) Mary, for her humility (Lk 1:26-38) Elizabeth (Lk 1:6, 41-45)

7 As mentioned earlier, this very blunt instruction has been interpreted wrongly. Here are some extreme stands: (1) It decisively rules out female participation. (2) It was added by someone other than Paul. (3) It is an example of Paul's inconsistency and reflects his culture-bound, antifeminine view. (4) Paul's statements in 1 Co 11 are misunderstood, and women are not to speak in church.

8 Again, it is wise to say that this is not absolute. (1) Paul could not forbid mothers to teach their children since this is enjoined in Prov. 1:8; 6:20; 31:26 and implicity in Deut. 6:7. (2) This would also be in conflict with the commendation give to Lois and Eunice (II Tim. 1:5), who guided Timothy toward the faith. (3) It is difficult to think that Paul would disallow the religious teaching of women even in situations such as a Sunday school. (4) He would be contradicting himself in Tit 2:3-5 by expecting older women to teach others. The whole point to share knowledge and wisdom while having a role supportive of men. 7 Anna (Lk 2:37) The widow who cast her mite into the treasury (Mk 12:41-44; Lk 21:2-4). Mary and Martha for their hospitability (Mk 14:3-9; Lk 10:42; Jn 11:5). Mary Magdalene (Mk 16:1; Lk 8:2; Jn 20:1-2, 11-16) Dorcas (Ac 9:36) Mary, mother of John Mark for helping the Jerusalem disciples (Acts 12:12) Lydia, for being the first European convert (Ac 19:14) Priscilla, for being instrumental in teaching (Ac 18:26) Phoebe, for her missionary heart (Ro 16:1-2) Julia (Ro 16:15) Mary, for working hard (Ro 16:6) Lois and Eunice (2Ti 1:5) The chosen lady (2Jn)

Bad examples of women in the Bible

Eve, in yielding to temptation and seducing her husband (Ge 3:6; 1Ti 2:14). Sarah, in her jealousy and malice toward Hagar (Ge 21:9-11, w 21:12-21). Lot's wife, in her rebellion against her situation, and against the destruction of Sodom (Ge 19:26; Lk 17:32). The daughters of Lot, in their incestuous lust (Ge 19:31-38). Rebekah, in her partiality for Jacob and her actions to secure for him Isaac's blessing (Ge 27:11-17). Rachel, in her jealousy of Leah (Ge 30:1), in stealing images (Ge 31:19, 34). Leah in her imitation of Rachel in the matter of children (Ge 30:9-18). Tamar, in her adultery (Ge 38:14-24). Potiphar's wife, in her lust and slander against Joseph (Ge 39:7-20). Miriam, in her sedition with Aaron against Moses (Nu 12). Rahab, in her harlotry (Jos 2:1). Delilah, in her conspiracy against Samson (Jdg 16:4-20). Peninnah, the wife of Elkanah, in her jealous taunting of Hannah (1Sa 1:4-8). The Midianite woman in the camp of Israel, taken in adultery (Nu 25:6-8). Michal, in her derision of David's religious zeal (2Sa 6:16, 20-23). Bathsheba, in her adultery and in becoming the wife of her husband's murderer (2Sa 11:4-5, 27; 12:9- 10). Solomon's wives, in their idolatrous and wicked influence over Solomon (1Ki 11:1-11; Ne 13:26). Jezebel, in her persecution and destruction of the prophets of the Lord (1Ki 18:4, 13); in her persecution of Elijah (1Ki 19:2), ;in her conspiracy against Naboth to despoil him of his vineyard (1Ki 21:1-16); in her evil influence over Ahab (1Ki 21:25, w 21:17-27, & 2Ki 9:30-37). The cannibal mothers of Samaria (2Ki 6:28-29). Athaliah, in destroying the royal household and usurping the throne (2Ki 11:1-16; 2Ch 22:10, 12; 23:12-15). Noadiah, a false prophetess, in troubling the Jews when they were restoring Jerusalem (Ne 6:14). Haman's wife, in counseling him to hang Mordecai (Est 5:14; 6:13). Job's wife, in counseling him to curse God (Job 2:9; 19:17). The idolatrous wife of Hosea (Hos 1:2-3; 3:1). Herodias, in her incestuous marriage with Herod (Mt 14:3-4; Mk 6:17-19; Lk 3:19) and causing the death of John the Baptist (Mt 14:6-11; Mk 6:24-28). The daughter of Herodias, in her complicity with her mother in causing the death of John the Baptist (Mt 14:8; Mk 6:18-28). Sapphira, in her blasphemous falsehood (Ac 5:2-10).

III. Where do we go from here?

1. Get straight on the principles

Women must be confident as Co-heirs 8 …it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him – Rom 8:16-17 (RSV)

For now we are all children of God through faith in Jesus Christ, and we who have been baptized into union with Christ are enveloped by him. We are no longer Jews or Greeks or slaves or free men or even merely men or women, but we are all the same--we are Christians; we are one in Christ Jesus. And now that we are Christ's we are the true descendants of Abraham, and all of God's promises to him belong to us- Gal 3:26-29 (LB)

Women were created in the image of God to be man's helper, "not made out of his head to rule over him, nor out of his feet to be trampled upon by him, under his arm to be protected and near his heart to be beloved" (Matthew Henry). She has a special place and destiny in God's purpose.

Supporting the men

On this topic, God is not so much concerned about “who is better” or “who is stronger” as He is about how we perform our roles. It becomes clear from the verses below that in the home (primarily) men are expected to lead and women are expected to support.

And the Lord God said, "It is not good that man should be alone; I will make him a helper comparable to him.'' – Gen 2:18 (NKJV)

GE 3:16 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."

1CO 11:3 Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.

Honor Christ by submitting to each other. You wives must submit to your husbands' leadership in the same way you submit to the Lord. For a husband is in charge of his wife in the same way Christ is in charge of his body the Church. (He gave his very life to take care of it and be its Savior!) – Eph 5:21-23 (LB)

Passages like Eph 5 have been considered to be hurtful to women because submission is enjoined by Paul upon the wives. However, it is preceded by a commandment for general submission (5:21). Read the whole chapter and this will become clearer. Also, that which applies to the wives is only a particular case of the basic principle of submission. Strictly speaking, the implied context is the home and carries no immediate implication of roles in society, in the church, or in other relationships that do not affect the home. However, the point still remains that disciples are to show submission towards one another.

Furthermore, the words used by the original languages are not derogatory in themselves. The Greek word for "head," for instance, unlike most English (and even Hebrew) counterparts, did not convey the meaning of "chief" or "boss." Thus the concept of "head" in Eph. 5:23 and I Cor. 11:3 must be studied in the light of its accepted Greek meanings as integrating source (Eph. 4:15-16; Col. 2:19), topmost bodily member (Eph. 1:22-23), interdependent with the body (I Cor. 12:21; Eph. 5:23-30), and the part which is usually born first (Col. 1:15-18).

Focusing on the home

From the amount of material we have seen so far, it is obvious that women (especially older and married women) should be mostly involved in the home. 9 MIC 2:9 You drive the women of my people from their pleasant homes. You take away my blessing from their children forever.

But as for you, speak the things which are proper for sound doctrine: that the older men be sober, reverent, temperate, sound in faith, in love, in patience; the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things that they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed. – Titus 2:1-5 (NKJV)

Titus 2:3 is a great encouragement to be a homemaker. While this does not exclude men from building the home and making it cozy, women are expected to be the example. Note also that all the women who 'worked hard in the Lord' and who 'risked their lives' for Paul and were like 'mothers' to him. Essentially, the role of the woman overflows from the home to the church.

2. Get intense on the problems

The following are verses that bring out problems during Bible times. I believe that looking through these verses will help make us aware of potential difficulties.

Ruling over husbands

EPH 5:21-24 Submit to one another out of reverence for Christ. Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything.

EPH 5:25-28 Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself.

AM 4:1 Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy and say to your husbands, "Bring us some drinks!"

There should be much discussion on this. Other verses that can help as listed below:

Good wife, from the Lord (Pr 12:4; 18:22; 19:13-14; 31:10-31; 1Ti 2:9-10; 3:11; 5:3-16; Tit 2:3-5) Virtuous woman (Ru 3:11; Pr 11:16, 22; 12:4; 14:1)

Note also that Eph 5 should be emphasized in the context of the home. Also, the husband should be made aware of his role of leadership.

Haughtiness

ISA 3:12 Youths oppress my people, women rule over them. O my people, your guides lead you astray; they turn you from the path. ISA 3:16 The LORD says, "The women of Zion are haughty, walking along with outstretched necks, flirting with their eyes, tripping along with mincing steps, with ornaments jingling on their ankles. ISA 3:17 Therefore the Lord will bring sores on the heads of the women of Zion; the LORD will make their scalps bald." 10 Complacency

ISA 32:9-11 You women who are so complacent, rise up and listen to me; you daughters who feel secure, hear what I have to say! In little more than a year you who feel secure will tremble; the grape harvest will fail, and the harvest of fruit will not come. Tremble, you complacent women; shudder, you daughters who feel secure!Strip off your clothes, put sackcloth around your waists.

2TI 3:6 They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires, 7 always learning but never able to acknowledge the truth. 8 Just as Jannes and Jambres opposed Moses, so also these men oppose the truth--men of depraved minds, who, as far as the faith is concerned, are rejected. 9 But they will not get very far because, as in the case of those men, their folly will be clear to everyone.

Apathy

JER 9:20 Now, O women, hear the word of the LORD; open your ears to the words of his mouth. Teach your daughters how to wail; teach one another a lament. JER 7:18-19 The children gather wood, the fathers light the fire, and the women knead the dough and make cakes of bread for the Queen of Heaven. They pour out drink offerings to other gods to provoke me to anger. But am I the one they are provoking? declares the LORD. Are they not rather harming themselves, to their own shame?

JER 44:19 The women added, "When we burned incense to the Queen of Heaven and poured out drink offerings to her, did not our husbands know that we were making cakes like her image and pouring out drink offerings to her?"

JER 44:20-23 Then Jeremiah said to all the people, both men and women, who were answering him, "Did not the LORD remember and think about the incense burned in the towns of Judah and the streets of Jerusalem by you and your fathers, your kings and your officials and the people of the land? When the LORD could no longer endure your wicked actions and the detestable things you did, your land became an object of cursing and a desolate waste without inhabitants, as it is today. Because you have burned incense and have sinned against the LORD and have not obeyed him or followed his law or his decrees or his stipulations, this disaster has come upon you, as you now see."

Slander& Gossip

1TI 5:11-15 As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. Thus they bring judgment on themselves, because they have broken their first pledge. Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also gossips and busybodies, saying things they ought not to.So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. Some have in fact already turned away to follow Satan.

TIT 2:3 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. 11 3. Get united on the practicals

By and large, we need to create some sort of a teaching program for women. While this does not need to be as formal as a workshop series on doctrines, the point is to ensure the ‘spiritual education’ of the women of the church. This seems to be the ideal on Paul’s mind when he writes Titus to appoint elders and then tells him later to teach women.

TIT 2:3 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. 4 Then they can train the younger women to love their husbands and children, 5 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.

When we breakdown the direction in the above verses and add some other references for widows, we can come up with a rough syllabus for teaching women.

Rough syllabus for teaching women:

a. teaching the older women - how to be reverent in the way they live - how to build up and not to slander - how to not create bad habits (e.g. drinking) - how to teach what is good - how to be better examples in general b. helping widows (1 Cor 7, 1 Tim 5, James1) c. training the younger women - self control and purity (may even include topics like guarding the heart) - helping out in the home - kindness d. training the marrieds to build homes - loving their husbands - submission - loving their children

The above outline is non-exhaustive, and even a more complete outline will have to be taught again and again. But I hope at the least it will provide a launching point for those who want to start a women’s series. At the same time, a parallel or comparable series can be made on the role of men.

Let us all return to the Bible for our faith and convictions as we strive to live out true Christianity.

Partial list of Sources:

Elwell, Walter. Evangelical Dictionary of Theology. Baker Book House Company. 1984 Nave's Topical Bible, Copyright 1998, Ellis Enterprises Incorporated. W.E.Vine An Expository Dictionary of New Testament Words. Ellis Enterprises Incorporated. 1988 W.E.Vine An Expository Dictionary of Old Testament Words. Ellis Enterprises Incorporated. 1988 R. Laird Harris. Theological Word Book of the Old Testament. The Moody Bible Institute of Chicago. 1980 R. de Vaux. Ancient Israel: Vol 1, Social Institutions. 1965 J. Douglas & W. Tenny. NIV Bible Dictionary. Zondervan. 1989 S. Zodhiates. Hebrew-Greek Key Word Study Bible. 1996 12 Appendices to follow (on UP website)

Appendix 1: The Early Church Fathers on Women Appendix 2: Phoebe in Rom 16 Appendix 3: Jesus and Women 13

Appendix 1 The Early Church Fathers on Women

In Church History. Tertullian wrote that there were four orders of female church officers, all of whom were mentioned in the Bible. These appear to be female deacons, virgins, widows, and eldresses. Some of these women were considered clerics, given ecclesial authority, and seated with the other clergy (Testament of the Lord I. 23). The NT speaks twice of women deacons (Rom. 16:1-2; I Tim. 3:11), and Pliny reports two ministrae, or deaconesses, as leaders of a Christian community (Epistles 10.96,8). The ordination service of deaconesses is still preserved in the Apostolic Constitutions (VIII. 19-20). Women elders are mentioned in I Tim. 5:2 or Titus 2:3, where they must be hieroprepeis, "worthy of holy office." The title "eldress" was applied by the early church to those in the order of widows, whose qualifications are given in I Tim. 5:5-10. Early catacomb paintings show women in the authoritative stance of a bishop, conferring blessing on Christians of both sexes.

Two frescoes appear to show women serving Communion. Beginning about 350 the following prohibitions were issued against women's activities: Council of Laodicea, serving as priests or presiding over churches, establishing presbyteresses or presidents in the churches, approaching the altar; Fourth Synod of Carthage, teaching men or baptizing; First Council of Orange and the councils of Nimes, Epaons, and Orleans, the ordination of deaconesses. These prohibitions provide indication of the previous existence of such offices for women.

Although deprived of official status, women continued to serve the church in many ways. The responsible behavior of Christian wives and mothers won from the pagan Libanius the exclamation, "What women these Christians have!"

Appendix 2 The Role of Phoebe in Rom 16

I'll say a few things about the Epistle to the Romans. First of all, there is some evidence that there were two letters. Romans 16 was not sent to Rome. Romans 16 has a long list of several dozen names of people that Paul knows. He didn't know several dozen people in Rome. Moreover we know that these people are connected with Ephesus.

Prisca and Aquila were in Corinth, and they came over to Ephesus when Paul started his mission there as his assistants. That Prisca and Aquila had meanwhile moved to Rome is not quite believable, because they were apparently still in Ephesus a few months earlier, when Paul left there. So were many others…

Romans 16 is a letter of recommendation, the earliest letter of recommendation for a Christian minister, and it's written for a woman, Phoebe, who is, in the beginning of the chapter, said to have been a deacon, not a deaconess -- but a deacon in the sense of a preacher, a minister, because Paul uses the same word for himself. He calls himself, in a number of instances, a deacon of the new covenant in 2 Corinthians.

It's the male form not even the female form that is used in Greek here. The other word that is used for Phoebe is a Greek word "prostatis." Now if you go into the general dictionary of Greek, it will say "prostatis" has two meanings: "1. president, and 2. patron." Now an Old and New Testament dictionary which is no longer in print said "prostatis" means "1. president, 2. patron, 3. helper," in parenthesis, "(only in Romans 16:1)." And that's the translation that has existed for a long time. I think it has now disappeared from The New Revised Standard Version.

So, Paul writes this as a recommendation for Phoebe who is probably the president of the Christian community in Cenchreae and a deacon that is a preacher -- not a helper and a deaconess. (That's the old translation.)

Appendix 3 Jesus and Women 14 Some degree of prejudicial, sexist treatment of Christian women began to be considered as part of what became mainstream belief as early as the second century.

That Jesus' message included a liberated and liberating view of women and their equality with men may be seen in the both the gospel writings and in what we can consistently read between the lines in those writings. Some of the indications from the gospels of Jesus' recognition of and/or non-discriminatory treatment of women are the following:

(1) Paul's and the Gospel of Mark's representation of Jesus as treating women and men equally regarding matters of marriage and divorce: 1Co 7:10; Mar 10:11,12.

(2) The Fourth Gospel's representation of Jesus as privately ministering to a woman, who then went back and announced Jesus as the Christ: Joh 4:5-29.

(3) The Fourth Gospel's representation of Jesus as treating of women and men equally regarding adultery: John 8:1-11. Only the adulterous woman was brought to Jesus as the offender, not the complicit man. Jesus tactfully did not allow the woman to be singled out for punishment. (Though this story does not appear to be part of the original text of John, even the UBS's Greek New Testament editors conclude, "The account has all the earmarks of historical veracity." {Bruce Metzger's A Textual Commentary on the Greek New Testament, Second Edition, NY: United Bible Societies, 1994, page 188.})

(4) Mathew's and Mark's representation of Jesus as instructing us regarding the woman who anointed Jesus' head with expensive perfumed oil, "Wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her:" Mark 14:9; Mat 26:13. It is worth noting that historically there has not been much compliance with this from Christian men or women. See also Luk 7:36-50, Joh 11:2; Joh 12:1-8, where Jesus' feet were anointed. (For a far more thorough examination and comparison of each of the four gospels' stories of a woman anointing Jesus, browse http://www.bibletexts.com/terms/anointing.htm.)

(5) The gospels' representation of the women followers of Jesus as being among those who observed Jesus' crucifixion: Mat 27:55,56; Luk 23:49; Joh 19:25-27.

(6) The gospels' representation of the women followers of Jesus as being the first to see/proclaim/preach the risen Jesus: Mat 28:1-10; Luk 24:1-10; Joh 20:1,2, 11-18.

In order to see how it became possible to offically perpetrate the marginalization of Christian women by at least the early second century, let's take a look at the Bible's record of the very earliest Christian church. Let's see if the "church leaders" even of that earliest period always did the right thing.

Appendix 4 For further reading

 One-volume commentaries o The New Jerome Biblical Commentary, edited by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy (Englewood Cliff, NJ: Prentice-Hall, 1990, commentary on 1Co 14:34-35, pages 811-812) o The Oxford Bible Commentary, edited by John Barton and John Muddiman (New York: Oxford University Press, 2001, commentary on 1Co 14:33b-36, page 1130)  Commentaries on individual books of the Bible o Hermeneia: 1 Corinthians, by Hans Conzelmann (Philadelphia: Fortress Press, 1975, commentary on 1Co 14:33b-36, page 246) o First Corinthians (a volume in the series Interpretation, a Bible Commentary for Teaching and Preaching), by Richard B. Hays (Louisville, KY: John Knox Press, 1997, commentary on 1Co 14:33b-36, pages 245-249)  Books specifically on addressing the subject 15 o Women Preachers and Prophets Through Two Millennia of Christianity, edited by Beverly Mayne Kienzle & Pamela J. Walker (Berkeley, CA: University of California Press, 1998, commentary on 1Co 14:33b-36) o Women and the Genesis of Christianity, by Ben Witherington III (New York: Cambridge University Press, 1990) o What Paul Really Said About Women: The Apostle's Liberating Views on Equality in Marriage, Leadership, and Love, by John Temple Bristow (San Francisco: Harper SanFrancisco, 1991)