Heroines of Faith
CHRISTIAN WOMEN
The Role of Women in the New Testament
A discussion regarding the role of women in the New Testament is necessary because there is a need to understand the role of women in Christianity – especially in the world today. On the one hand, in some circles there is an over-compensation and capitulation in the community of faith to constrains of modern society. On the other hand, there is a continuing neglect to put women in their proper role and honorable place as servants of God. The purpose of this writing is simply to shine a beam of light on the Bible, specifically in the New Testament, regarding the important role women have serving and building the Lord's Body.
There were women followers of Yeshua who cared for Him and accompanied Him during His ministry. Among them were Mary and Martha, sisters of Lazarus who was raised from the dead. There was Mary Magdalene, who, together with other women, followed Yeshua all the way to Jerusalem, witnessing His death on the cross. These women were first at the tomb early the next morning, bringing herbs to the grave; and the first who witnessed Yeshua's resurrection from the dead.
A special place is reserved for the woman who visited the home of Simeon the Pharisee during dinner, crying with tears and anointing the feet of Yeshua with expensive ointment. Yeshua praised this woman above Simeon the Pharisee for her noble act (Luke 7:36-50). Considered a sinner by the crowd in Simeon's house, in this incident she proclaims the death and the resurrection of Yeshua in a dramatic act that actually could only be executed by a woman.
The New Testament is filled with examples of service that women performed in the community of saints, the early Ecclesia. In the first century, women could and did pray and prophesied in the public assembly as Paul states: "But every woman who prays or prophesies with her head uncovered dishonors her head" (1 Cor. 11:5). Today, in some religious circles women not only pray and prophecy, but they also become "Pastors" or "Pastoras," exercising authority over men though such is expressly forbidden by the Apostle Paul in 1 Timothy 2:11-12.
We find that there were female deacons in the Early Church. Why do some churches deny that privilege to women who are qualified and in fact do serve the Body of the Messiah as deacons: "I commend to you Phoebe our sister, who is a servant [The word servant here is prejudicial because the Greek word used is: diakonon which is normally translated in the New Testament as deacon] of the church in Cenchrea" (Rom. 16:1).
We also see women like Dorcas who had a special ministry to the community and was known and recognized as a woman full of good works and charitable deeds: "At Joppa there was a certain disciple named Tabitha, which is translated Dorcas. This woman was full of good works and charitable deeds which she did" (Acts 9:36).
In Titus, Holy Scripture infers that there are women in the church who are required to have special qualifications, but they are called "older women" – in the Greek the same word in the masculine form, is translated as "Elders": "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" (Titus 2:3-4). Please notice that the word "likewise" ties this verse to the issue presented before, i.e., the qualifications for elders appointed for the churches of Crete.
There are also certain restrictions concerning women in the New Testament. "Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, 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 in church" (1 Cor. 14:34-35).
This text is often misunderstood, simply because people ignore the context in which it was written. Paul is speaking of how to maintain order in the public meetings of the church. He begins in verse 26 of the same chapter and continues on with what should and should not be done in the meeting. In verse 29, Paul writes about prophecies and prophets: "Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by, let the first keep silent" (1 Cor. 14:29-30). If any other prophet receives an additional revelation he is to keep silent while the first is prophesying. The context of the discussion is order and appropriate behavior during the meetings. In the same context, Paul speaks to women of the congregation. The Greek word used in this text for "women" is gunaikes. However, this Greek word can also be translated "wives." The text continues: "And if they want to learn something, let them ask their own husbands at home; for it is shameful for gunaikes (women or wives) to speak in church."
It seems clear that Paul is addressing only married women. Moreover, it is possible that he is specifically talking to wives of the prophets who want to help their husbands while they are prophesying. As the text above commanded the prophets who receive a Word to be silent while others are prophesying, so in the same way the wives of the prophets are also instructed to be silent and not disrupt their husbands. For this reason they are commanded to go home and ask their husbands at home if they have any questions.
It is interesting that in the beginning of the 2nd Century A.D. a similar instruction is found in the Jewish Synagogues. In the Jewish context, different methods were tried to keep the women silent. In the end, the solution was to put them up in the balcony with a divider. To separate the women during worship might be offensive to some, but this was the solution that the Jewish Synagogue created in the second century. This is precisely the reason why, in Jewish Synagogues even today, women are separated from men.
According to 1 Corinthians 11:5, a woman can pray or prophesy as long as her head is covered. In light of this, the command of 1 Corinthians 14:34 cannot be interpreted for women as a whole to be silent in the church. In fact, if taken legalistically, this would mean that women ought not even sing or praise, because "being silent" would preclude any sound coming from a woman's mouth. Therefore, churches that have traditionally forbidden women from praying in public have actually sinned in relationship to the Biblical text and the Apostle Paul’s instruction.
Christians who command women to be silent in the assembly and interpret Paul's statement in 1 Corinthians 14 without digging into the context will continue to be offensive and also Biblically incorrect and abusive.
One of the most controversial texts concerning women in the New Testament comes also from the Apostle Paul. He writes to his disciple Timothy: "I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works. Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression" (1 Tim. 2:8-14).
Consider a few points from this passage. The first is the statement of Paul in verse 8, where he instructs men how to pray, and then suddenly turning to women, not to discuss how they are to pray, but rather telling them how to dress. He connects the two by the phrase: "In the like manner also." At first it might seem like the good Apostle is speaking about apples and oranges. However, the main subject of this text is actually the conduct and authority in the public assembly of the community, very much in keeping within the Jewish context of the First Century Church.
Secondly, Paul is building his case upon the text of Proverbs 31:10-31. In Proverbs 31, a woman is to enjoy the fruit of the work of her hands and her good works are to be the source of her honor and praise. Paul is actually being very liberal toward women here and speaks with the spirit of his teacher, Gamliel. Paul is encouraging women to study the Word of God with the provision that in the assembly they should do it in "silence and in submission." For the modern woman this might be a somewhat condescending attitude by the Apostle, but when you hear this with Second Temple period ears, you will find it very progressive.
Paul's instruction here does not forbid women from studying the Word of God, and he does not forbid them to teach. He forbids women to teach and exercise authority over men at the same time. To teach and exercise authority over other women or younger children he does not forbid. It is possible that Paul is also not forbidding women to teach men, but that they cannot teach men and have authority over them at the same time. In other words, Paul says that women cannot hold a position (an office) that instructs and carries authority over men. He gives clear reasons why he thinks so: "For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control" (1 Tim. 2:13-15).
Like most of the Rabbis in the Second Temple period (and even most Orthodox Jews today), Paul feels that these two things give men authority to teach other men and women, but at the same time precludes the same authority for women, because he says: "Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control." Paul and other Rabbis from the First Century take into consideration that there are tasks which women can exclusively do which a man can't do
(like childbearing). Since the woman was deceived and then deceived Adam, the degree of competence in Eve to teach man things from God with authority is set in doubt by the good Apostle.
Of course, this does not prevent women from praying in public as long as they have the sign of submission, which for Paul (and for Judaism) is a head covering for a woman. Married Orthodox Jewish women wear a head covering and see it as a responsibility and a sign of submission to their husbands. This ancient custom continues in the Orthodox Jewish community until this very day. It is interesting that there is no Jewish law for this nor for the custom that men should wear the Kippa – Yarmulke. In some ways, this custom has become more important than the solid commandment of the Torah, with some Jews more anxious and eager to observe the custom and tradition.
This brings us to the question, "Can women teach without exercising authority over men?" Actually, women do teach a wide variety of subjects, even Bible and Theology in many educational institutions and they teach in classes of both males and females. So it seems the answer would be, "Yes". However, no doubt many would point out that educational institutions is not the same as "the church". This argument is partially artificial. Add to this argument that in educational institutions women do teach, but they don't carry and ought not carry the same divine authority over the lives of the students and the community. In fact, in educational institutions the only interest that both the school and the teachers should have is to impart knowledge and give an educational degree.
The question arises, what if a woman is not teaching under her own authority, but is asked to give a report by the person in authority who may even be her husband? Could there be some or any circumstance under which a woman could give some instruction in a meeting of fellow believers in God? These are questions that we need to be seeking an answer for in the 21st Century Church. Any answer must take into serious consideration the Biblical text and the apostolic instruction.
Some Christians may not like what the Apostle Paul wrote and they might find all kinds of justifications why Paul's instructions don't apply today. However, there is no way to circumvent Paul's instructions and stay faithful to the simple reading of the Biblical text.
There may be many women who are doing a fine job "pastoring" churches. Since the Body of the Messiah today does not have a Sanhedrin and we are living in a period like the period of the judges, where each is doing what is right in his own eyes, we don't judge what others are doing or seek to condemn anyone. The Biblical text speaks for itself and the Word of God, read in context, ought to be the only convicting force in all our lives. The leading of the Holy Spirit and God's grace must ultimately be the only judge because we all ought to fear God much more than man. However, for us, a part of fearing God is speaking where the Bible speaks and doing our best to keep silent where the Bible is silent. Could God have exceptions? Often times He does.
In God's scheme of redemption, women provide a holy balance in the relationship and function of mankind. We honor God's Word in obedience and we seek ways to be blessed by our dear sisters, mothers, and wives without ignoring or denying the express instruction and rules given to us by the Apostles. Women are a gift from God to men and they are great partners for the building up of the Body of the Messiah and service in the Kingdom of God.
