Center for Biblical Theology and Eschatology
Should We Have Women Preachers
by Wayne Jackson
Jun 2, 2003 - 6:34:00 PM
Every significant movement within society will eventually, to some degree, make itself felt in the church. The phenomenon of "women's liberation" is no exception. There are those within the church who are clamoring that women must throw off the yoke of male domination and claim their rightful place in the body of Christ. The approach to this issue has been twofold. Some have adopted a completely infidelic attitude by suggesting that certain "troubling passages" in the New Testament are merely the result of Pharisaic and Rabbinic prejudices reflecting the backward ignorance of the first century. It is thus claimed that such are not authoritative for today's church. Others, desiring to assume a more conservative stance, assert there is Biblical support for women preachers, leaders, etc. The following is a brief review of some of the popular arguments being currently advanced as alleged proof of this position.
Women Prophesy
The New Testament mentions women prophesying (Acts 2:18;21:9; 1 Cor.11:5.) It is asserted that prophesying was preaching, hence, women of the first century preached. The word "prophesy" derives from two Greek roots, pro (forth), and phemi (to speak). It is a very general term and may mean "to teach, refute, reprove, admonish, comfort." (Cf. 1 Cor. 14:3) It can simply suggest the idea of "giving thanks and praising God." (I Chron. 25:3.) The meaning of the word in a given situation must be determined by the context, as well as additional information in the Scriptures. Paul limits the extent of a woman's forth-speaking (teaching, etc.) when he writes: "I permit not a woman to teach, nor to have dominion over a man, but to be in quietness." (I Tim.2:12.) The negative conjunction oude (nor) is explanatory in force, suggesting that the kind of teaching here prohibited is that which assumes dominion over the man. And so, while it is clear that women of the early church did prophesy, it is equally certain that they did not subordinate men to the role of students. It should be noted that Priscilla's involvement in teaching Apollos was privately done in conjunction with her husband Aquilla. (Acts 18:26.)
Phoebe
On the basis of Romans 16:1, 2, some have contended that: (a) Phoebe was a church "official" (deacon); (b) the church was to "assist her," implying her authority over the church; and (c) she had been a "helper" (prostatis) of many, suggesting "authority, discipline, over-seeing." All of this supposedly proves that Phoebe was a preacher-leader in the early church. In reply it may be pointed out: (a) The word diakonos simply means a "servant" (Matt.23:11, John 2:5, etc.), and any "official" attachment to the term must be demanded by the context, as in Philippians 1:1 and I Timothy 3:8,12. (b) The fact that the saints were encouraged to "assist" Phoebe did not imply her authority over them. The Greek word paristemi meant to "come to the aid of, help, stand by." When Paul said, "the Lord stood by (pareste) me" (2 Tim.4:17), he certainly was not asserting that he exercised authority over the Lord. (c) The word prostatis (helper) does not necessitate oversight or a position of authority. If it did, then Phoebe had exercised authority over Paul, for he said she had been his helper as well as others. The term could simply denote the idea of rendering assistance. Though it is found only here in the New Testament, a third century B.C. letter from son to his father uses the verb form: "there will be nothing of more importance for me than to look after you for the remainder of my life, in a manner worthy of you, and worthy of me." Phoebe had simply been a helper of Paul and others; there is not the slightest evidence that she was a church leader or pulpiteer.
Euodia and Syntyche
In Philippians 4:2,3, Paul comments that these two women "labored" with him in the gospel; he calls them, along with others, his "fellow-workers." Again, the assumption is made that the "fellow workers" necessitates an authoritarian position comparable to the apostle's. However, Christians are said to be "God's fellow-workers." (I Cor.3:0.) Obviously this does not suggest that we are authorized to act as deity! Countless godly ladies have assisted, labored with, and been fellow-workers with gospel ministers without ever having become public preachers themselves.
Junia
It is said that Junia (KJV), a woman, was an apostle and thus certainly occupied a place of authority in the early church. (Rom. 16:7.) This is a truly desperate argument. In the first place, in the Greek text the name is Junian--in the accusative case; the gender of the name is not evident. It could either be Junia (feminine) or more likely Junias (masculine). Origin, a scholar of the third century A.D., considered it a reference to a man. In the second place, it is not even certain that Junias is here identified as an "apostle." The phrase translated "of note among the apostles" (ASV) is rendered by Zahn as "famed, mentioned with honour in the circle of the apostles," giving the sense of being well-known by the apostles, rather than actually being an apostle. But in the third place, the word "apostle," is used occasionally in the Scriptures in a non-technical sense to denote a messenger. Jesus says that "one sent" (apostolos) is not greater than the sender. (John 13:16.) See also 2 Corinthians 8:23. The word need not imply one who has dominion over another, not even a "preacher." No case can be built on Romans 16:7.
"As Also Saith the Law"
Some argue that Paul's admonition that women be in subjection is limited by the expression, "as also saith the law" (I Cor. 14:34), and since the law allowed women prophets (as in the case of Miriam, Huldah, and Anna), and even a prophetess judge, Deborah; so, preaching executives are permissible in the church today. A careful study of the foregoing cases will reveal the following facts:
(1) When Miriam prophesied it was "all the women" that went out after her (Ex 15:20), and there is no evidence that she publicly preached to men.
(2) Though Huldah was a prophetess, the solitary record of her prophesying involved some men going to here where they communed privately. (2 Kings 22:14f; 2 Chron. 34:22f.) It is impossible to find public preaching here.
(3) Anna was a prophetess "who departed not from the temple." (luke 2:36-38.) In describing the temple, the historian Josephus says "there was a partition built for the women" that separated them from the men; this was "the proper place wherein they were to worship." If Anna instructed men, it was doubtless in private situations. There is no proof that she publicly prophesied to mixed audiences.
(4) Deborah was a prophetess of the hill country of Ephraim, but there is no indication that she publicly proclaimed God's message to the multitudes; rather, "the children of Israel came to her for judgement." (Judges 4:5.) She gave prophetic judgement as a "mother in Israel." (Judges 5:7.) The fact that she judged at all is a dramatic commentary on sickening weakness of the Israelites during this period, and Deborah's song (Judges 5) laments this woeful condition. This was but one of those occasions where Jehovah accommodated his working to Israel's weaknesses. (I Sam.8:9; Matt.19:18).
Culture
Some are asserting that Paul's limitations upon women were given in view of the Graeco-Judaistic culture of his day, but are not binding in our twentieth century where such cultural elements are lacking. There are three New Testament contexts where the apostle discusses the distinctive roles of men and women in the church. They are 1 Corinthians 11:2-16; 1 Corinthians 14:33b-38; 1 Timothy 2:11-15. A summary of these passages reveals that Paul's inspired reasons for feminine subjection were based upon: (a) the creation--1 Corinthians 11:7-9; 14:34b; 1 Timothy 2:13; and, (b) woman's deception by Satan--I Timothy 2:14. "Culture" is just not involved here. In Ephesians 5:22-23, where he discusses the levels of authority within the home, Paul appeals to Jehovah's constitution of Adam and Eve (Gen.2:24) as the basis for his instruction. In fact, it is clearly evident that the graduation of authority within the home and within the church is grounded upon the same facts of sacred history. Accordingly, if women can demand a place of equal leadership with men in the church, by the same reasoning no wife today is bound to be in subjection to her husband. Though some women would delight in this conclusion, those who fear God (and there are many) will continue to serve the Creator with honor and dignity accordingly to their assigned roles.
Originally published on The Christian Courier.