by Doug Edwards
In the fall of 1895, Brother J.W. McGarvey struggled with the question of the woman's work in the church. A young lady who hoped to become a foreign missionary enrolled in one of his classes at the College of the Bible. At first, McGarvey did not want to admit her. Be was forced to relent, however, because of an arrangement previously worked out with Kentucky University that any student who enrolled in the University could also enroll in the College of the Bible. McGarvey did place some hardships on the young lady by not allowing her to sit with or talk to the men. She was not allowed to attend on certain days when the studies would deal with subjects not meant for mixed audiences. By 1904, however, women were allowed to enter this college without discrimination. McGarvey seemed to accept these changes in policy without controversy.
If it appears that McGarvey struggled during this time with the question, "What is the role of women in the church?" It must be stated that he was not alone. This subject was a lively and interesting one during the Restoration period, and it remains the same today.
I suspect the subject of women's work within the church is controversial today because of the women's liberation movement of a few years ago. We are inheriting the consequences of that movement today when we see the rush toward the ordination of women to the priesthood of so many denominations. By 1980, some 80 denominations had ordained women as priests. I imagine the number is far greater now. The ordination of women to positions of authority in the religious world is now as modern as tomorrow morning's newspaper.
Because of this current interest, and so many false doctrines being taught on this subject, I welcome the opportunity to open the Bible and investigate this vital subject. There are three areas of study that I would like to notice:
1. The treatment of women in the ancient world.
2. A comparison of Paul's teachings on the status of women.
3. Some biblical examples of the type of work that women can do.
in the Ancient World
The term "property" best describes the treatment of women in the ancient world. In societies such as those of Egypt, Mesopotamia, and Asia Minor, men were clearly the dominating force. In the Greek culture women continued to be treated as inferior to men. They received very little education, rarely went out in public, and lived in separate quarters. Their purpose was to bear sons for their husbands. In the Roman culture conditions improved for the woman. She began to receive education and was treated with more respect.
It was under Judaism that the equality of women began to be understood. In the creation accounts of Genesis, the woman is said to be the helper for the man (Genesis 2:18), not his slave. Adam said the woman is "bone of my bones, and flesh of my flesh" (Genesis 2:23). Also, by reading the account of the virtuous woman in Proverbs 31, one can see the high honor paid to the woman. Thus, the Jews could read their Scriptures and see the importance of the woman. Yet, as the case is so often, men do not always live by the Scriptures. In some ways the Jews continued to treat their wives like property. In Judges, a Levite is threatened by a group of homosexual men. He responds by turning his concubine over to these evil men who ravaged her all night and then left her dead on the doorway. The Levite then cuts her body into twelve pieces and sent them throughout the tribes of Israel. Some rabbis also maintained that a wife was a hindrance to one who planned to study the Torah. In spite of these abuses, however, the treatment of women under Judaism was much better than that of the surrounding nations.
It is under these difficult conditions for women that Jesus entered the world. Jesus did not accept the current belief that women were property. He treated them with respect and they responded by lovingly following Him (Luke 7:36-50; Mark 16:1). The Lord used illustrations from the common occurrences of women in many of His parables. He took the time to teach them when many of the rabbis of that day would ignore them (John 4; Luke 10:38-42). His treatment of women elevated them to a position that no other culture had yet accepted. The writings of His apostles and prophets portray this same attitude towards women. We have heard a lot in the recent years over the Equal Rights Amendment and the rights it would grant to women, but women were really granted their freedom in Christianity.
on the Status of Women
Critics have long attacked Paul for what he had to say about women. He is pictured as being either a woman-hater or confused and writing contradictory Scriptures. For instance, he writes, "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Galatians 3:28). Women are pictured as being equal with men in this passage. Yet he also says "women are to keep silence in the churches" (1 Corinthians 14:34-35). In 1 Corinthians 11:3 Paul says that the man is the head of the woman. In I Timothy 2:11-12 women are not to teach or exercise authority over men. The question is often raised, how can the woman be equal with man if she has all of these restrictions placed upon her? How can she be in subjection to man if she is equal with him?
I believe that Paul has borne the brunt of a lot of unjust criticism. He is not a woman-hater or a male chauvinist as some claim. In fact, these alleged contradictions can be cleared up rather easily for the one who is looking for the truth. When Paul says "there is neither male nor female in Christ," he merely means that every person regardless of sex, race, social status, or whatever condition, can become a Christian. There are no second class citizens in the kingdom of heaven. There are no class distinctions in the church. Every person can obey the gospel and become a son of God. While the roles we perform may be different, all are equal in their relationships before God. People make a mistake when they try to make Galatians 3:28 deal with the roles of men and women in the church This verse does not deal with the roles that women perform within the church.
It would be appropriate to review what the Scriptures teach about the subjection of women to men and what that means. In the account of the creation, God says to the woman, "I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee" (Genesis 3:16). This concept of subjection is appealed to by Scriptures such as I Corinthians 11:3-16, 14:34-35, and I Timothy 2:11-15. In any organization, whether it be political, social, military, or religious, there must be a head. When two or more people unite to accomplish some common goal, one must become the head of the organization. If no one recognizes this line of authority, confusion and a lack of efficiency will occur. When one submits in this type of situation, it does not mean the individual is inferior and lacking in mental ability. it only means that in this situation one is recognized as the head so the operation will go smoothly.
This is exactly where the difficulty begins on the subjection of women to men. To some, the idea of subjection conjures up the picture of slaves yielding to masters. We Americans love our freedom and the thought of being in subjection to someone is repugnant to many. But remember, to be in subjection according to the Bible, does not mean that one is inferior, only that one recognizes the authority of others in certain situations.
The Scriptures give several examples of different groups besides women and men that are said to subjection to others:
1. Young men are to submit to older men (1 Peter 5:5). Does that mean they are inferior?
2. Christians are to submit to the government (Romans 13:1). Does that mean they are inferior to elected officials?
3. Christians are to submit to one another (Ephesians 5:22). This verse means that Christians are to regard the rights of others and to seek to serve others. It does not imply either domination of others or inferiority. A judge one time said, "In my court room I am the authority, everyone must be in subjection to me. But when I leave I must be in subjection to others. When the small child crosses the street in front of me in the school crossing, I must yield to her." I think he understands how we are all in subjection to one another.
4. Jesus is said to be in subjection to God (1 Corinthians 11:3; 15:28). Does that mean that Jesus is inferior to God?
So there is no disgrace in subjection. What Paul emphasizes in his writings is that while men and women are equal, they have different roles to fulfill within the kingdom of heaven. When we understand there are different roles to be performed by men and women, then we can understand Paul's words.
Women Can Do
I want to emphasize each category of a woman's work with the word "active." While the Bible forbids her to work in such areas as church leadership and public teaching, she must still be active in the work that she can do. I am afraid that because women cannot work in certain areas that some men and women view the woman's work as passive. This concept is not true. It is also a fact that many women want to do more for the cause of Jesus Christ, but they are not quite sure what they can do.
Women have an active role in bringing others to Christ. Some of the most loyal followers of Jesus during His earthly ministry were women. Their zeal and loyalty spilled over into the early church. Women waited along with the apostles for the establishment of the church (Acts 1:13-14). They also worked with Paul in the mission field. Paul writes to the Philippians,
"I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life" (Philippians 4:2-3, NIV).
I do not know exactly what these women did, but it must have some type of active service. Paul singles out women in the book of Romans as being workers for the church (Romans 16:3, 6, 12). Again, we are not told exactly what these women did. Perhaps they helped with finances, perhaps they helped with food and lodging, perhaps they brought others to Paul for him to study with them. The point is, they rendered some active service. Christian women married to men who are not Christians may bring them to the Lord through their godly lives (1 Peter 3:1-2).. This type of life also involves active service to Christ. The Samaritan woman introduced many to Jesus Christ (John 4:28-30).
The question may be asked, can a woman teach the Word of God? The best answer that I can give is that it depends on where she is at the time. There are some places where a woman cannot teach, such as in the public assembly (1 Corinthians 14:34-35) and in public (1 Timothy 2:11-12). In these situations a woman cannot teach men, women, or even children. On the other hand, there are times when women can teach. Philip had four virgin daughters who prophesied (Acts 21:9), the older women are to teach the younger women (Titus 2:2-5), Priscilla helped in teaching Apollos (Acts 18:26), and Timothy was taught by his mother and grandmother (2 Timothy 1:5; 3:15). It should also be pointed out that in some situations a woman can teach a man. 1 Timothy 2:9 does not say that a woman cannot "teach over a man" as so many in the Sunday School system like to point out. It teaches that in certain situations a woman cannot teach. So how do we harmonize these two different concepts of women teaching? Paul mentions in Acts 20:20 there are two different types of teaching --- public and house to house (private). When one harmonizes these different Scriptures he discovers that while women may not teach publicly they can teach privately. The teaching that is prohibited is public and the teaching that is allowed is private. Where a woman can teach, she may teach anyone, including a man, where a woman may not teach, she can teach no one, even a child.
Women have an active role in prayer. There are several examples of women praying in the Bible. As the apostles waited for the day of Pentecost, the Bible says, "They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers" (Acts 1:14, NIV). Paul discovered a group of women who had gathered by a river to pray in Philippi (Acts 16:13). Paul writes about the widow indeed who prays night and day (1 Timothy 5:5).
I think the older I become, the more I see that prayer is active work in our service to God. When we send our men and their families off into the mission fields, there is no greater encouragement to them than letting them know that we pray for them. When one goes off to do a work anywhere, it is a tremendous help to know there are others praying for you. When we grow sick and hear of others praying for us that boosts our spirits.
To our sisters I would like to say, make prayer a priority in your life. Be active in prayer. The Bible portrays prayer as an active and powerful tool. James says, "the prayer of a righteous man is powerful and effective" (James 5:16, NIV). Paul mentions that Epaphras "wrestled" in prayer (Colossians 4:12, NIV). Prayer is not the least one can do, it is the most one can do. We generally do not think of prayer as being one of the greatest works within the kingdom. We usually think of the evangelist who preaches to hundreds, or the missionary who goes overseas to start new works, or the church leaders who watch over congregations as being the ones who do the greatest works in the church. The truth of the matter is that no successful work of evangelism, mission work or local work can be successful without godly Christians praying for it. Paul certainly recognized the need of the prayers of Christians. He said, "I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me" (Romans 15:30, NW).
Women have an active role in performing works of service. Paul writes concerning Phoebe, "I commend to you our sister Phoebe, a servant of the church in Cenchrea. I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you" (Romans 16:1-2, NIV). I am sure that most of you are aware that the word "servant" comes from the Greek word from which we get the word "deacon." This fact has led some to believe she was a deaconess, and there was an official group of ladies within the church who held this office. I am not of this belief, yet there still remains the fact that in some way she was recognized as a servant in the church. She rendered some type of valuable service to Paul and others, and they recognized her as faithful.
What are some of the works of service that women can perform? In writing of the widows indeed, Paul mentions some of the good works they rendered, "And is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds" (1 Timothy 5:10, NW). These works, while not exhaustive, would be excellent for any Christian woman to imitate. Please note the works:
1. Bringing up children. This work will be covered in the next section.
2. Showing Hospitality. These words imply the receiving of guests into one's home and giving them lodging. Lydia exemplified the hospitality that the Bible commends when she invited Paul and Silas to stay in her home in Philippi (Acts 16:15). It must have come as a great relief to Paul to know there was a Christian woman there who would shelter and feed him. Every preacher knows the value of hospitable women who make his work easier. I want to encourage women to practice this service even more. Hospitality is a tremendous service that can greatly aid the church. A warm, friendly home helps to break the ice and allow Christians to become better acquainted and grow stronger spiritually.
3. Washing the feet of saints. This service indicates a humble spirit of service to others. The expression is figurative for rendering menial service and not being too proud to stoop.
4. Helping those in trouble. This quality refers to one who has a sympathetic nature and looks to assist others.
5. Devoting herself to all kinds of good deeds. This woman does not selfishly look only to her own needs but to those who have problems. There are so many good deeds the Christian woman can do: sitting up with the sick, cooking and cleaning for them, and being available in times of emergency.
Women have an active role in the home. This realm is where she can do her greatest work and have the greatest influence. In 1 Timothy 2, after saying that men should be the ones who take part in the public worship of the church and that women should not teach in public, Paul says, "But women will be saved through childbearing --- if they continue in faith, love and holiness with propriety" (1 Timothy 2:15). He does not mean that literal childbirth is necessary for a woman's salvation, but rather her service to Christ is domestic rather than public. There is presented in this chapter a contrast between the public work of the man and the domestic work of the woman. She is not a public teacher and she does not exercise authority over the man.
In other Scriptures, Paul emphasizes this domestic work of the woman. We have already seen in 1 Timothy 5:10 one of the good works of the widow was "bringing up children." In the same chapter he says concerning the younger widows, "So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity to slander" (1 Timothy 5:14, NIV). While these words were originally meant for younger widows, it should be obvious that Paul's words are based on a general teaching of God's will for all women. I can think of no one who influences the home more than the mother. She sees to the physical and spiritual needs of her family as no other person will. She can shape and mold the minds of her children better than anyone else. Paul also refers to Timothy being trained by Lois and Eunice (2 Timothy 1:5) and that as a child he had been taught the Holy Scriptures (2 Timothy 3:15)
This domestic work of women is not just limited to her own immediate family. Paul says that older women are to be "teachers of good things." Then he says, "they can train the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind and to be subject to their own husbands, so that no one will malign the word of God" (Titus 2:3-5, NIV). It is the responsibility of the older sisters to assist the younger sisters in how to be effective in domestic work. I wonder if this is a work that we have failed to accomplish over the years? In our determination to avoid the Sunday School method of teaching and women teachers, have we gone to the opposite extreme and kept our older sisters from teaching the younger? Obviously, these women cannot do this type of teaching in any public capacity, but they are limited to the private realm. How can this type of teaching be accomplished? Must it be only spontaneous and unplanned as some believe? While it can be spontaneous and unplanned, it does not have to be limited to this type of teaching. This teaching can also occur through the godly influence of these older women. I also believe an older woman taking younger women under her wing and teaching them in a private capacity on a regular basis does not violate the Scriptures.
In some circles, the importance of the housewife is minimized and to be avoided at all costs. It does not help when the wife of the President makes similar comments. Some will argue that being a homemaker is a boring, meaningless job and a woman cannot find fulfillment in this type of work. A casual reading of the virtuous woman described in Proverbs 31 will show this philosophy to be false. The Bible simply does not support the theory that being a housewife is an unimportant work. As preachers, we should point out that being a housewife and a mother is the greatest work a woman can do. There is no shame in domestic work.
What does the Bible say about women working? It is not the purpose of this study to go into detail concerning the subject of women working. I realize there may be times when women have to work, but even then her first priority should be her home and family. What do we sacrifice spiritually in order to gain materially? Are material things worth more than the quality time of mother?
We have seen in our study that equality has come to women through the teaching of the Bible. We have also seen that while she is seen as equal to man, she has different roles to perform. I would like to close with the words concerning the virtuous woman: "Many women do noble things, but you surpass them all. Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. Give her the reward she has earned, and let her works bring her praise at the city gate" (Proverbs 31:29-31, NIV).
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Please Contact me, Dennis Crawford, at BibleTruthsToU@gmail.com or 253-396-0290 (cell)for comments, questions, further Bible information, or for the location of a congregation belonging to Jesus Christ near you.
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