In my previous article on this topic, I focused on how Christianity elevated the status and opportunities of women. I wrote about how Christian women, in the New Testament, have had (and, thus, still have) opportunities to labor for the Lord’s Church. However, I did mention in passing that the Scriptures do place some restrictions on the ministries of women.
In this concluding article, I want to focus on the ministries that are prohibited and the ministries that women can and should pursue.
I. Teaching (Preaching) In The Assembly.
While it is true that, during the Church’s infancy, Christian women prophesied through the miraculous influence of the Spirit (the significance of this for our present time will be considered later in this article), it is equally true that we have no example of this ministry being performed in the worship assembly. On the contrary, women prophesying or teaching in the worship assembly was strictly forbidden.
The First Corinthian letter, Chapter 14 provides the most explicit instruction on how the Christian assembly is to worship the Lord and ensure edification for all. Unfortunately, the explicit instruction was necessary because the Corinthian congregation was experiencing irregularities in their worship service. We will not examine all of the irregularities but, rather, focus on the irregularity that is relevant to our discussion.
We read in verses 33-35, 40, “God is not a God of confusion but of peace, as in all the churches of the saints. The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church...But all things must be done properly and in an orderly manner.”
The Apostle Paul stresses in this passage that the proceedings of the worship service must be done orderly and properly (that is, according to the will of God). Confusion within the assembly was to be avoided; no only at Corinth, but in all the congregations of the saints. Previously, Paul had written about those who addressed the congregation either by way of prophesying or by tongues. Paul says that such speaking by women in the congregation is off limits. The women are to keep silent in the assemblies; for, they are not permitted to speak. Not only are women to not address the congregation ‘from the pulpit’, but they are prohibited from addressing the speaker from the pew. The woman is not to interrupt the speaker for clarification of points made. If anything has been taught which the woman does not understand or if on the subject they desire more information, they are to subject themselves (hold their peace) during the service and ask their husbands at home for further learning.
The concept of the woman ‘subjecting herself’ speaks of her acknowledging (in her spirit and behavior) the God-established authority of the man. Paul appeals to the Law or the Old Testament for grounds of this point. In Genesis 3:16, God stated to the woman, “your desire will be for your husband, And he will rule over you.” Not only is the woman to subject herself to the spiritual authority of her husband but, by extension, to the God- ordained male leadership governing the assembly.
Paul repeats and amplifies these points in his First Letter to Timothy, who was stationed at the Ephesian congregation to combat false doctrines (1:3) and set things in order. Apparently, Ephesus was experiencing the same irregularity, concerning male-female roles in the assembly, as did the Corinthian congregation. We read in 1 Timothy 2:11-14, “A woman must 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. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into transgression.”
As in our Corinthian passage, the Apostle doesn’t question that women should receive instruction and learn. All Christians, regardless of gender, are expected to learn the Scriptures - 1 Peter 2:2; 2 Peter 1:5; et al. The issue is not whether she should learn, but how she is to learn. Paul says the Christian woman is to learn “quietly” and with “entire submissiveness”.
The term “quietly” is the translation of the Greek ‘hesuchia’. Hesuchia can be interpreted two ways. First, it can mean ‘peaceably’. Clearly, Paul is concerned that the women accept the teaching of the properly appointed Church leaders without criticism and without dispute. Secondly, hesuchia can be interpreted as meaning ‘silence’. This latter definition is likely the proper translation of hesuchia as it is repeated at the end of verse 12, where it states that women are not to teach but “remain quiet”. (It is important to note that one can accept either definition of hesuchia and it is clear that the context of the entire passage applies to the worship service of the assembly. For, the Corinthian passage only enjoins the silence of women in the worship assembly. She can freely discuss the Scriptures outside the assembly with her husband or a qualified teacher.)
Secondly, the women are to learn with “entire submissiveness”. The Greek word translated “submissiveness” is hypotage. Hypotage means to submit to those who are in authority. In the worship service, the woman must assume the position of a learner rather than a teacher.
This leads to the second clause of verse 12. The Apostle states that the woman is not permitted to teach. Paul’s declaration that women are not to teach is not absolute; that is, it does not imply that women are not to teach in every situation. There are Scriptures that speak of situations in which women are commanded to teach. Again, this prohibition relates to teaching (preaching the Word) in the worship assembly where there would be the presence of men.
Continuing in verse 12, the Apostle then prohibits the women from ‘exercising authority over the men’. The very nature of teaching others has in that respect a superiority over them, which is not allowed the woman over the man. Is this not implied by Jesus when He stated, in Matthew 10:24, “A disciple is not above his teacher.” It is only logical to conclude that a teacher is above the disciple or learner. Yet, a woman is not to exercise such authority over the men in the the assembly.
However, I personally believe that the law against women exercising authority over the men goes further than just preaching in the worship assembly. It also alludes to the second ministry that is prohibited for women -
II. Holding Offices In The Church.
The Lord intends that each of His congregations have individuals who oversee and govern the affairs of the congregation. These individuals, who hold such authoritative positions within the local congregations, are referred to as elders/bishops/pastors. Secondary in authority are those who are referred to as deacons.
The Scriptures make it plain that such positions or offices belong exclusively to men. Concerning elders/bishops/pastors, we read - 1 Timothy 3:1-2, “It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then, must be above reproach, the husband of one wife.” Titus 1:5-6, “For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, namely, if any man is above reproach, the husband of one wife, having children who believe.” Concerning deacons, we read - 1 Timothy 3:8, 12, “Deacons likewise must be men...Deacons must be husbands of only one wife, and good managers of their children and their own households.”
In agreement with these Scriptures, we will not find any examples in the book of Acts or the Epistles of women holding an authoritative office or ministry within a congregation.
Some may object and assert that these prohibitions (i.e., preaching in the worship assembly or holding authoritative offices) were laid down in the 1st Century of the Church to not upset the traditional and cultural standards in regard to men/women roles. Certainly, it is asserted, with the more egalitarian norms of our present culture, such prohibitions are unnecessary and maybe offensive.
However, those who take such a position ignore or dismiss the grounds for these prohibitions. Nowhere does Paul appeal to culture as being the reason for the prohibitions. We saw, in 1 Corinthians 14:34, that Paul used the pronouncement in Genesis 3:16, to establish the universal command that men are to ‘rule’ over the women. But, here in 1 Timothy 2:13-14, Paul alludes to two other universal reasons why the woman is to submit to male authority. First, Man was created before the Woman. The Woman was not created to rule the Man but to be his ‘helper’. The creation of the Man before the Woman is the basis of Man’s headship over the Woman (1 Corinthians 11:3, 8-9). Secondly, it was the Woman who was deceived by Satan, not the Man. When the Woman acted on her own initiative, apart from the leadership of the Man, she fell into transgression and brought disaster to herself and the Man. So, likewise, if women today act without deference to male leadership, she will bring disaster upon themselves and the Church.
Having looked at ministries that are prohibited to women in the Church, I want to turn our attention to ministries that women can and should perform -
I. Teaching Through Singing.
Whereas it is prohibited for women to ascend to the pulpit to teach through preaching, the Scriptures do command women to teach and admonish others in the worship assembly through the singing service. We read in Colossians 3:16, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.”
There is no dispute in the Christian community that this passage has reference to the worship service of the assembly. Further, there is no dispute that this passage pertains to every member of the assembly: men and women.
A worshiper first learns sound doctrine by allowing the Word of Christ to dwell richly in their minds. Then, they can share their knowledge with other worshipers through singing. By singing psalms, hymns and spiritual songs, which are in agreement with the Word, the singer can place in the minds of fellow singers their common duties and privileges. (See also Ephesians 5:19-20)
This is the sole opportunity for women to teach and admonish others during the worship assembly which does not counter the prohibitions mentioned above.
II. Older Women Teaching Younger Women.
We find in Titus 2:3-5, “Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, so that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.”
We have the older women “teaching what is good”. “What is good” is explained in the following verse. The word “encourage” is a translation of the Greek Sophronizo, which is better understood as meaning ‘teaching’ or ‘training’. Here, the older women - not the congregational elders - are commanded to teach or train the younger women to love the members of their household, maintain her occupation as homemaker and helper to her husband, and to show the personality traits of one who professes to be a child of God.
On matters such as are described, men cannot effectively communicate to women due to the differences of the sexes. Men, even though they may earnestly try, cannot comprehend the challenges that are peculiar to women. Older Christian women can teach based upon lessons learned from their earlier experiences and can teach by their present examples. A man can do neither.
If there was ever a time when our younger women need instruction and example on how they are to fulfill their roles, according to God’s will, it is now. Feminism and pop psychology encourage today’s young women to be more assertive and independent in their marital relationships. Our culture encourages careers in the work-place for young women rather than making the well-being of the household their employment. Young women, today, are much more tempted to allow daycare centers to tend to their children’s development and general needs so that they can pursue a higher standard of living or gain recognition at the office.
Older women need to take seriously this commanded ministry of helping the younger women become better wives, better mothers, better housekeepers, better Christians in attitude and habit so that the Word of God does not become dishonored. At the same time, the younger women need to appreciate and submit to the instruction of the older women. Many young women are so full of pride that they regard any suggestions or insights from the older women as invasions of privacy and meddling in their lives. They claim, in attitude and behavior, that they don’t need any help or moral support. This, too, is disobedience to the will of God.
May I mention the obvious that this passage demands that women get together outside the assembly. Also, to ensure that the women feel that they can discuss these matters openly and honestly, it would be best that such teaching sessions be conduced in the absence of men. The women may feel intimidated by the presence of a man. This is a reality that must be acknowledged.
Having broached the subject of women getting together outside the assembly, I will state that women getting together to discuss practical spiritual matters and receive mutual support should be encouraged. The Apostle Paul enjoins all Christians to get together informally outside the assembly to encourage each other - Hebrews 3:12-13, “Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called ‘Today,’ so that none of you will be hardened by the deceitfulness of sin.” The Greek word translated “encourage” means ‘exhorting and comforting and encouraging’; that is, providing any kind of assistance to encourage one to remain strong and faithful.
If we are honest, we must admit that our congregations fall short in providing daily encouragement for every member. If the women of a congregation should desire to support each other on a regular basis, should not this be commended by the congregational leadership? It seems that if our sisters make an effort to fulfill this commandment, it would be a grave mistake to hinder or condemn this ministry.
Before we move away from this matter, I would like to bring our attention to an interesting passage found in Acts 16:13, “And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled.” Paul and his companions visited the city of Philippi in Macedonia. Outside the city gate, it was common for Jews to assemble together for prayer outside of the synagogue service. Paul did find a group of Jewish women gathered together for a prayer meeting. Paul chose to share the Gospel with these spiritually devout women. What makes this passage interesting is that women in the synagogue were preferred to be neither seen nor heard by the men. They sat apart and were forbidden to read the Scripture text, teach, and even sing. Yet, the legalistic Jewish elders and lawyers did not disallow women to meet together for informal devotions or prayer outside the synagogue. It brings to my thinking that I ought not be even more legalistic that the Jewish elders and lawyers by forbidding my sisters in Christ to have the opportunity to meet outside of the worship assembly to engage in prayer and mutual spiritual support.
III. Teaching Children.
We won’t spend much time on this point as it is universally agreed that this is a necessary ministry of Christian women. Even though the father is ultimately responsible for his children’s spiritual education and training (Ephesians 6:4), the mother is also to be heavily involved in the education and training of her children under the leadership of her husband (Proverbs 1:8; 6:20-23; Ephesians 6:1; Colossians 3:20).
Let me pose a question. Would it be harmful if a couple or a few mothers get together to engage in the home-schooling of their children? I have never heard any congregational leaders assert that this would be improper. This leads to my final question. Would it be harmful if a couple or a few mothers get together to engage in teaching Biblical principles to the children, if the fathers approve? I find no Scriptures that would bar this kind of teaching of the children. I have to restrain my knee-jerk reaction and base my conclusion on what the Bible actually teaches. If the Bible is silent on this particular point, then I must be silent. I cannot condemn what the Bible does not condemn.
IV. Teaching The Gospel To Sinners.
Even though women are banned from occupying the authoritative office of Evangelist it does not mean that Christian women cannot and should not evangelize the people with whom they have an acquaintance.
Back during the infancy of the Church, young women were granted the miraculous ability to prophesy (preach) the Gospel of our Lord Jesus (Acts 2:17-18; 21:8-9; 1 Corinthians 11:7-8). I am, in no way implying that miraculous signs such as uneducated young women proclaiming the Gospel by Divine influence, is to be seen today. But, I am propelled to ask, if God is adamantly opposed to women sharing the Gospel, why would He give this ministry to women in the 1st Century? Would God violate His own will? I am compelled to conclude that it is acceptable to God that Christian women share the Gospel outside of the worship assembly.
However, our point does not rely totally upon the example of 1st century women miraculously preaching the Gospel. On the contrary, we have commands and non-miraculous examples pertaining to Christian women spreading the Gospel.
First, we have commandments which apply to all Christians - regardless of gender - stating the need to proclaim Christ and the Gospel to the world. We read in 1 Peter 2:9, “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.” Note that God called us to be part of His special people for the very purpose that we all would proclaim (Greek exaggello ‘to tell forth, to declare abroad’) Jesus and His excellencies. It would be impossible for Christian women to fulfill their divine purpose if they are muffled from sharing the Gospel with those who remain in darkness. Let’s read James 5:20, “Let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.” Should Christian women remain silent and allow a sinner or a backslider go their way in spiritual death if they are able to convert them to the path of eternal life? Ought not women in the Church do everything they can to convert the lost soul? This is similar to the message found in Galatians 6:1, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.” Again, Church members, regardless of gender, are commanded to restore their fellow disciple who finds that they are straying. The only qualification of the restorer is that they are ‘spiritual’, which has intimidated many Christians from exercising this ministry. One is ‘spiritual’ if they recognize the difference between righteousness and sin and if they are stedfast in the Faith. Certainly, there are sisters in Christ that meet this qualification. They ought not be hindered from practicing this ministry based upon their gender.
The last two Scriptural passages that we will look at, which have commands for Christians of all genders, are 1 Peter 3:15 and Colossians 4:5-6, “sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence...“Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person.” In the first passage, we are commanded to explain and defend the hope we possess when we are asked by sinners. Such is a grand opportunity to share the good news of our Lord and Savior Jesus Christ. Our second passage deals not so much in defending the reason for our hope and joy when asked; but, rather, it commands us to go on the offensive. We are to wisely seek and take advantage of situations which provide the opportunity to share the Gospel. Is this not a commandment which applies to every member of the Church, regardless of gender? Sadly, the obedience of this command is neglected by the vast majority of Christians - male and female. My point is that if we have women in the Church who are able and willing to obey this command and privilege, should we not encourage it?
(By the way, I have noticed that some of our sisters have recognized the opportunity, provided by social media, to share the Gospel and their own testimony of how the Gospel has benefited their own lives. These internet postings reach not just friends who are members of the Church but non-member friends as well. It is a blessing to have this avenue of sharing the Gospel, near and far, without leaving one’s residence. This is great for those who have a real fear of talking to individuals face to face.)
When we seek an example of a Christian woman sharing the Gospel, in the New Testament, we find little explicit examples. The most cited example is that of Priscilla. In Acts 18:2, we are introduced to Aquila and his wife Priscilla, they both being Jewish Christians. It is interesting that in future references to the couple, Priscilla is mentioned first - perhaps indicating that Priscilla was acknowledged as being the more zealous and active one of the duo. In Acts 18:24-26, Priscilla and Aquila became acquainted with a fellow Jew named Apollos. Apollos was very knowledgeable of the Old Testament Scriptures and was an eloquent teacher. He was able to enter synagogues and, using the Old Scriptures, prove that Jesus is the Christ. However, Apollos believed in Jesus but was uninformed of the ‘steps of salvation’ that makes one a disciple of Christ. In verse 26, we have Priscilla and Aquila taking Apollos aside to “explain to him the way of God more accurately.” If Priscilla didn’t take part in teaching Apollos how to obey the Gospel, why would she be mentioned in this episode? I find it noteworthy that in Romans 16:3, both Priscilla and Aquila are identified by Paul as “my fellow workers in Christ Jesus.” No doubt, Priscilla was active in promoting the cause of Christ. So successful was their evangelistic ministry that they actually converted enough people to form a congregation that met for worship in their home (1 Corinthians 16:19). We can infer that other women, mentioned by Paul, were active in proclaiming Christ crucified (Philippians 4:2-3 = Euodia and Syntyche; Romans 16:6-15 = Junia, Tryphena, Tryphosa, and Persis in particular).
Whether or not we have explicit references of women preaching the Gospel, we do have commands which instruct that women have the privilege and obligation to share the Gospel with the lost and admonish and encourage Christians who are stumbling.
V. Showing Hospitality.
The necessity of showing hospitality toward fellow Christians, known or unknown, is commanded more than once in the Scriptures. Whether it be traveling preachers/church members or fellow Christians who lost their residence due to some calamity and are in need of room and board, every Christian is directed to practice hospitality without complaint (Romans 12:13; Hebrews 13:2; 1 Peter 4:9). We need to remind ourselves that when we show hospitality to a fellow disciple, we are showing hospitality to Jesus, Himself (Mathew 25:31-40).
One of the best examples of the spirit of hospitality is provided by a Christian woman, Lydia. We read in Acts 16:14-15, “A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. And when she and her household had been baptized, she urged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay.’ And she prevailed upon us.”
VI. Helping the Poor and Needy.
The last but by no means the least ministry that women can and should perform is reaching-out to those in physical need. One of the attributes of the ‘Virtuous Woman’ is found in Proverbs 31:20, “She extends her hand to the poor, And she stretches out her hands to the needy.”
It has been my observation, over the years, that women seem to have the knack of noticing needs quicker than us menfolk. I firmly believe that the average mature lady has a measure of mercy and compassion that is greater than that of the average man. Having said that, let me say how tragic it is when women ignore their natural impulse to reach-out and help. James 2:14-15, “What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that?”
“Contributing to the needs of the saints” (Romans 12:13) brings blessings to the giver. Jesus is quoted as saying, “It is more blessed to give than to receive (Acts 20:35).” Jesus is certainly speaking of the inner satisfaction and joy that comes to the one who helps a fellow human being in their time of great need. But the giver is blessed also by the knowledge that the Lord takes such giving quite Personally. An act of benevolence toward a struggling disciple is regarded by the Lord as an act of benevolence toward Himself (Proverbs 19:17; Matthew 25:31-40). “So then, [Christian sisters] while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith.”
As I conclude this article, I believe that I have shown that our sisters in Christ have far more ministry opportunities than what ministries they are prohibited from performing. Christian women should rejoice that the Lord recognizes what an asset they can be in the cause of Christ. Christian women should be zealous in doing all that they can to fulfill their intended roles in the Church and Christian men need to encourage the women to diligently serve the Lord and His Church. A congregation that does not motivate each member to fulfill their ministries are greatly hindered from growing in godliness and in numbers.
