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Freedom in God's Divine Order for Women
We can better understand the Bible by recognizing God’s order throughout Scripture. The starting point for this paper will be to look at God’s order as it is written in the New King James version. Patterns in the Old Testament can help in understanding the New Testament, unless the pattern is specifically changed by Scripture. Moving from the requirements of the Mosaic law to salvation by grace, as well as the replacement of circumcision with baptism, are examples of changing patterns. Even here, baptism and circumcision both have goals related to the heart (see Romans 2:29 and Acts 2:8). One part of God’s design addresses how men and women are to function in the church. Looking at His order throughout Scripture may help in understanding the passages that specifically address women. Definitions of critical Greek and Hebrew words are presented in Appendix I and are individually referenced in the text with the appropriate Strong’s Greek/Hebrew Dictionary Old Testament or New Testament[8] number (for example NT:2271 for the Greek word hesuchia and OT:8199 for Hebrew word shaphat). I present this part of the paper with the assumption that the original Greek has been properly translated in the New King James version, although we will examine alternate translations of some critical words in later chapters.
God is a God of order. He brought forth the natural creation out of darkness and nothingness. He created time, all the heavenly bodies, and the inhabitants of the earth. Each had its place in the creation and was designed with a specific purpose or purposes.
In the beginning God created the heavens and the earth. The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. Then God said, “Let there be light”; and there was light. And God saw the light, that it was good; and God divided the light from the darkness. God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.
By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.
God’s order is seen in the harmony of the laws of nature, the beauty of creation, in the laws of thermodynamics and the theories of quantum physics. It can be seen even in times of chaos, including the violent events of nature and wars, which can be expressions of His judgments. The flood in Noah’s time is an example of God’s judgment.
As part of His pattern, God consistently reveals Himself in male terms in both the Old and New Covenants. “He is our Father, not our mother; our King not our queen; our Husband not our wife. God incarnate had to be a man.”[9] Jesus taught us to pray, “Our Father who is in heaven” not “Our mother.” According to Romans 8:15, our hearts cry is “Abba! Father!,” not “‘Em! Mother!”
God established a defined priesthood in Israel. He carefully described who could be priests as well as finely detailed the order of dress and the elements of service in His tabernacle:
“Now take Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to Me as priest, Aaron and Aaron’s sons: Nadab, Abihu, Eleazar, and Ithamar. And you shall make holy garments for Aaron your brother, for glory and for beauty...And these are the garments which they shall make: a breastplate, an ephod, a robe, a skillfully woven tunic, a turban, and a sash. So they shall make holy garments...
(Exodus 28:1-2, 4)
According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it.
The pattern of male leadership that was established in Israel continued throughout the Old Testament in the priesthood, the judges, and in the kings. The only exceptions were Deborah, who we will discuss in Chapter Five, and Athalia. Athalia destroyed all the royal family of the house of Israel, took the crown, and reigned as queen for a short time over the land (see 2 Chronicles 22:10-12). She was the only ruler of Judah who was not of the lineage of David. God allowed this exception even though she became queen through grievous sin. Using her as a positive example of feminine authority is, at best, questionable. There were no other queens in Israel. Were the characteristics of God as male and the male leadership in Israel patterns for the New Covenant? We will look at this later.
In Ephesians and 1 Peter, God presents His plan for the family with the husband clearly head of his wife:
Wives, submit to your own husbands, as to the Lord. For the husband is head (NT:2776) of the wife, as also Christ is head (NT:2776) of the church; and He is the Savior of the body. Therefore, just as the church is subject (NT:5293) to Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, just as Christ also loved the church and gave Himself for her...This is a great mystery, but I speak concerning Christ and the church. Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband... Children, obey your parents in the Lord, for this is right. “Honor your father and mother,” which is the first commandment with promise: “that it may be well with you and you may live long on the earth...”
Wives, likewise, be submissive (NT:5293 assumed) to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear. Do not let your adornment be merely outward–arranging the hair, wearing gold, or putting on fine apparel–rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit (NT:2272), which is very precious in the sight of God.
The heart of a man in the headship of his home, as described above, is to be that of a bond servant willing to lay down his life for his wife. He is to be a servant who leads, who takes responsibility for his family, and who actively seeks the counsel of his wife in decisions.
The submissive heart of a woman described in the above references doesn’t just apply to the home; it is to be a quality for all of her life. As we look at the New Testament passages that relate to women in the church, the apostolic writers call for this same quality when speaking of quietness or submissive silence among women. In fact, the Greek word used here for a “quiet spirit” (NT:2272) is the same basic word that is used twice for silence regarding women in the church in 1 Timothy 2:11-12.
When Paul describes the order that is applicable to local churches in 1 Corinthians 14, he ends with, “Let all things be done decently and in order.” God has a blueprint for both His universal church and its local expressions. God’s church in its many assemblies has drifted from His expressions of order. For those who are interested in material relating to the biblical picture of His pattern for His house I recommend The Diakonate[10] and Apostolic & Prophetic Foundations.[11]
In 1 Corinthians 11, Paul addresses the relationship between man and woman. His words apply to both marriage and the church, and they are consistent with Ephesians 5:22-33, which addresses the home, as well as passages in 1 Corinthians 14 and 1 Timothy 2, which address the place of women in the church (These verses are included on the next page):
But I want you to know that the head (NT:2776) of every man (NT:435) is Christ, the head (NT:2776) of woman is man (NT:435), and the head (NT:2776) of Christ is God... For man (NT:435) is not from woman, but woman from man (NT:435). Nor was man (NT:435) created for the woman, but woman for the man (NT:435).
Paul presents the order for male church eldership clearly in 1 Timothy 3:1-15:
This is a faithful saying: If a man desires the position of a bishop (overseer), he desires a good work. A bishop (overseer) then must be blameless, the husband (NT:435) of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules (NT:4291) his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil... Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless. Likewise their wives must be reverent, not slanderers, temperate, faithful in all things. Let deacons be the husbands (NT:435) of one wife, ruling (NT:4291) their children and their own houses well. For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus. These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.
This Scripture refers only to men in church oversight just as it did for the priests in the Old Testament. That this is part of God’s plan for His house is evidenced in Paul’s reference on how “to conduct yourself in the house of God”. The role of elders is further defined in Acts 20:17, 28 as guardians who feed the flock and in 1 Timothy 5:7,17 as men who stand before and watch over the church.
Let us look now at passages that specifically address the role of women in the church:
The spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace, as in all the churches of the saints. Let your women keep silent (NT:4601) in the churches, for they are not permitted to speak (NT:2980); but they are to be submissive (NT:5293), as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak (NT:2980) in church.
Let a woman learn in silence (NT:2271) with all submission (NT:5292). And I do not permit a woman to teach (NT:1321) or to have authority (NT:831) over a man, but to be in silence (NT:2271).
These passages, as translated, clearly state that women were not to be in authority over men in the early church. They were also not to teach men from a place of authority. Instead they were to have a quiet and submissive spirit in relation to the overseers. These two Scriptures are often targets of the literature antagonistic to the view that women are to be exempted from church eldership. Some of the writers claim that our many English translations are incorrect and that these passages don’t mean what they appear to say. We will cover these objections later.
Does this limitation on women in authority hold throughout the New Testament? It is worth noting that there were no female elders (by definition), and there are no women clearly identified as apostles or prophets in the government of the New Testament church. Again, I will address some of the objections to this statement later.
Does the Bible define a specific order for church worship services? Does it detail the Methodist order? The Episcopal order? The Reformed order? The Assembly of God order? What does it mean to minister in a church and who is called to minister? In many local assemblies only the pastor is expected to minister and is, therefore, called “the minister.” Members then usually wait to be ministered to or follow a prepared program. But consider what the following Scriptures have to say about ministry, who is to minister and how it is to be done:
And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry (NT:1248), for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ...
But the manifestation of the Spirit is given to each one for the profit of all...
Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish (instruct or counsel) one another.
But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”
(Acts 1:8)
How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification.
According to Ephesians 4, a major function of pastors, and those who exercise the other “ascension” gift ministries (gifts given when Jesus ascended), is to equip “the saints for the work of ministry (Gr. – diakonias).” This equipping is to prepare and encourage everyone to be active, ministering participants not only in church services (1 Corinthians 12:7 and 14:26), but also in ministering personally to one another (Romans 15:14) and to the lost (Acts 1:8). All believers are called to receive training and become active ministers of His life and grace. Many authors who promote ordination of women point to women in the early church who “ministered.” They claim that they were, therefore, “ministers” or leaders in the church. Identifying a pastor as “a minister” can be very misleading and has been a first step toward establishing a precedent for female pastors. As we look at pertinent Scriptures, it is obvious that women have been and will be a very important part of church ministry.
But what is meant by the word “ministry” in Ephesians 4? The Greek word used is diakonia (NT:1248). It is obvious from its definition and Ephesians 4:12 above that ministry in the passage means to serve in the church in some way. What applications of this word appear in the Bible? Let’s look at some examples (the translations of diakonia are highlighted):
Now in those days, when the number of the disciples was multiplying, there arose a murmuring against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution.
(Acts 6:1)
...but we will give ourselves continually to prayer and to the ministry of the word.
(Acts 6:4)
Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea.
Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.
There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the work
ing of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. (1 Corinthians 12:5-10)
Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation...
For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God...
And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark.
From these verses it is obvious that diakonia can mean anything from teaching to the apostolic ministries of Paul and Barnabas, from exercising the gifts of the Spirit to being part of reconciliation, from distributing funds and food to prayer. It involves serving in almost any capacity. The call to serve is not reserved for “ministers,” but is for everyone in the church. All the gifts listed in Romans 12 and 1 Corinthians 12:1-11 are also for all believers and are given to edify and build up the church.
Again, ministering or having a “ministry” does not automatically mean one is a pastor or is involved in the government of the church. While it often does mean that in the general structure of today’s churches, the New Testament’s view is that every believer in the church is to have a “ministry,” not just leaders. The exact ministry depends on the gifting and call of God in each life. But whatever gifting one has, all ministry is to be under the oversight of the elders because of the nature of their call to pastor and oversee the church and to watch over the souls in the church (Acts 20:28; 1 Timothy 3:1,5, 5:17: Hebrews 13:17; 1 Peter 5:1-3).
When we look at the examples of women specifically mentioned in the New Testament in Chapter Five, it will be evident that everything they did fits far better into the kinds of ministries that are to apply to everyone in the church rather than evidence of a governmental role. When they ministered, they were just being saints.
Scripture does not address the issue of self-worth when teaching on divine order, spiritual authority, or gifts of the Spirit. It doesn’t address self-worth at all! In the world, people define self-worth by their status in a certain environment (social, athletic, power, economic, etc.). But in God’s kingdom we are all called by God to fulfill His order and His pleasure and to serve the needs of His body. He does not want us to find our worth in a particular ministry or by comparing ourselves with someone else. We are to find our value in Him.
The following Scriptures should remove pride or positional importance if our call is a “significant” one, as well as the feeling of being second class citizens if our call is a “lesser” one:
Then a dispute arose among them as to which of them would be greatest. And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, “Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me. For he who is least among you all will be great.”
God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence.
I believe the above phrase “least among you,” refers to our perception of who is the least, not to His perception (as is true of “significant” or “lesser” gifts). In our fallen nature we often compare ourselves or our gifting with others in order to boost our egos. If we are “at or near the top,” we feel good about ourselves. If we feel left out or under recognized, we easily find something to complain about. This should not be so in His church. I remember a deacon who absolutely chafed at the suggestion that all men could become deacons if they meet the character requirements of 1 Timothy 3:8-13. It seems his ego was tied to his position. (The problem of tying our worth and self-esteem to position or recognition is covered in “Self-Love/Self-Esteem, Road to Bondage or Road to Freedom.”[12])
Dr. Ortlund[13] highlights the effects of striving for worth. He states, “There is no necessary relationship between personal role and personal worth. Feminism denies this principle. Feminism insists that personal role and personal worth must go together, so that a limitation in role reduces or threatens personal worth. But why? Why must my position dictate my significance? The world may reason that way. But doesn’t the gospel teach us that our glory, our worth, is measured by our personal conformity to Christ, not by our roles in the church or in the world?”
Paul counts all worldly measures of worth (including being a leading pharisee) as garbage in Philippians 3:7-10 that He might gain Christ. Shouldn’t we also?
We have examined the Bible as it is currently translated. We have found that it is consistent throughout its many versions and between the Old and New Testaments regarding male leadership. Why, then, do some people want to change the Bible and how do they justify changing God’s word when it has stood the test of centuries of study by innumerable Christians and the scrutiny of Bible scholars and linguists during many translations?
The “why” seems to be clear. Critics of the limitations placed on women in church government and the home believe that male-only leadership is not what God had in mind when He wrote the Bible. Therefore, the Bible must be read differently to agree with what the critics think God meant to say.
As to the “how,” we will look in chapters three through six at two methods used to alter the historical positions of the Bible on a woman’s place in the church and home. These methods are reinterpretation and retranslation. Each of the four chapters addresses a different application and mix of these two methods. Chapter Three will discuss the nature of Scripture, the effects of culture, history, and predetermined theologies, and certain writers’ attempts to reinterpret the Bible to accommodate these elements. Chapter Four will look at how writers, mainly through retranslation of several Greek words in Paul’s epistles, justify allowing women in church eldership. Chapter Five will present the ministries of several women in the Bible and show how writers, in trying to prove that they were in the government of God’s house, employed both reinterpretation of passages and retranslation of words. The sixth chapter will analyze how people use these methods, primarily through the retranslation of the Greek word kephale, to try to remove the concept of male headship of the home from the Scriptures.
But before we study these things, let’s first look at what it means to be a woman in a New Testament Church. You may be surprised, as I was through my study, at how much freedom there is in God’s divine order for women to minister, even if we assume they are limited in some aspects of church leadership and teaching.
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