On Female Leadership and Scripture
One term only is used in scriptue with specific regard to women who speak for and/or serve God. The word is 'prophetess' (Heb: nebeyaw, Gr: προφητις), and is found only six times in the Old Testament and two times in the New Testament. Both are feminine nouns and refer to specific persons as follows:
Exodus 15:20 - Miriam, "the sister of Aaron" (and Moses).
Judges 4:4 - Deborah, “the wife of Lapidoth” and one of the several female judges of Israel.
2 Kings 22:14; 2 Chronicles 34:22 - Huldah, “the wife of Shallum.”
Nehemiah 6:14 - Noadiah, false prophetess mentioned by the prophet Nehemiah in prayer.
Isaiah 8:13 - Unnamed prophetess by whom Isaiah had a son.
Luke 2:36 - Anna, “the daughter of Phanuel.”
Revelation 2:20 - Jezebel, “which calleth herself a prophetess.”
Since the Church was not born until the day of Pentecost in Acts Chapter 2, the relevance of those prophetesses mentioned in the Old Testament with regard to the Church of Christ is insignificant, since the Church at that time remained a hidden mystery. Only Deborah is mentioned as a leader (prophetess-judge) and this leadership took place during a time of great unrest and turmoil within Canaan covering a period of more than 400 years.
In the New Testament, only Anna is mentioned as a true prophetess (though there were likely others), and her only recorded act was the adoration of Jesus. Jezebel, of course, is mentioned as a false prophetess and an instrument of Satan throughout the Book of the Revelation.
Women are also found in the service (Gk: διακονια - thus some are referred to as ‘deaconesses’ - a term neither found in the Greek or English in the New Testament) of the Lord and the Church in the New Testament, but never in a position of Church leadership. Some examples are:
Lydia - Acts 16:14, 40 (Saved under Paul’s preaching, ministered to Paul & Silas).
Dorcas - Acts 9:36, 40 (Also known as ‘Tabitha’, called a disciple [Gk: μαθητρια - Lit: ‘female disciple’]).
Priscilla - Acts 18:2 (Wife of Aquila - a tentmaker by trade). Acts 18:26 (She and her husband instructed Apollos of Alexandria). Romans 16:3 (Paul
sends greetings to her and Aquila). 1 Corinthians 16:19 (She and Aquila identified as having “the church” [Gk: εκκλησιαι - Lit: ‘assembly’] in their house). 2 Timothy 4:19 (Paul sends salutation to her and Aquila).
Phebe - Romans 16:1 (“A servant [Gk: διακονον] of the church” at Cenchrea).
Please note that while these and other women named in the New Testament were faithful servants/ministers of the Church, nowhere will you find a woman in charge of a local Church as a Pastor/Bishop/Overseer (Gk: επισκοπης).
Having examined the basic New Testament references with regard to the biblical position on female ministry within the Church, I now move to Paul’s first letter to Timothy where he clearly explains not only the qualifications for holding the office of Bishop (Overseer), but the reason for those qualifications.
It is no mistake that Paul begins with men in prayer and women in subjection (not slavery!) In 1 Timothy 2:8-11:
“I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. [9] In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; [10] But (which becometh women professing godliness) with good works. [11] Let the woman learn in silence with all subjection.”
In verse 12 he clearly identifies the woman’s place in the Church with respect to the man:
“But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
The word translated ‘silence’ is the Greek word ησυχια meaning ‘quietness’, i.e. a solemn and reverent respect. This does not preclude a woman from speaking in the Church, but directs her to do so in proper order and without usurping the authority of over the man.
Why is this so important? Because of the Doctrine of First Occurrences. In verses 13-15 Paul identifies Adam as the sinner, who “was not deceived”, but Eve was deceived, listening to the serpent ratehr than to her own husband. Having learned this lesson from Eve’s failure (and Adam’s sin), Paul formats the proper position of the woman with regard to her husband and family:
“For Adam was first formed, then Eve. [14] And Adam was not deceived, but the woman being deceived was in the transgression. [15] Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.”
The first 13 verses of the next chapter in 1 Timothy deal specifically with the qualifications for official Church leadership. The verses that specifically deal with the office of Overseer/Pastor/Bishop are verses 1-7. All noun and pronoun references to the one desiring “the office of a bishop” are either masculine by syntax or context in both the English translation and the original Greek. This passage cannot be interpreted in a bi-gender, cross-gender, or gender neuter manner without changing the original text and context of the passage as presented in the Textus Receptus.
An examination of the first two verses in 1 Timothy 3 reveals the following:
Verse 1: “This is a true saying, If a man desire the office of a bishop, he desireth a good work” [emphasis added].
Literally, this verse reads phrase by phrase:
“Μιστος ο λογος” - Faithful [is] the word.
“ει τις επισκοπης ορεγεται” - If any stretches forward to overseership.
“καλοθ εργου επιθυμει” - he is desirous of a good work.
Because the subject in 1 Timothy 3:2 (see below) is masculine (husband - ανδρα) it becomes reflexive back to the terms ‘any’ (τις) and ‘one is desirous’ (επιθυμει) making them both masculine, thus confirming the English translation of “man” and “he desireth” as correct.
It is verse 2, however, that seals the true context of this passage for the two phrases:“A bishop must be blameless” and “the husband of one wife...” can only be rendered in one way.
The first phrase reads:
“δει ουν τον επισκοπον ανεπιληπτου ειναι” - Lit: ‘It behooves then the overseer irreproachable to be’. The pronoun ‘τον’ is in the masculine accusative case in the Greek, thus standing in agreement with the masculine translation of verse 1. Furthermore, the second phrase of this verse reads:
“μαις γυναικος ανδρα” - Lit: ‘of one wife husband’. In Greek the prepositional phrase comes before the subject, thus the translation “husband of one wife” is rendered in English.
If this were to be a gender neuter passage, then neuter forms of the Greek pronouns would have been used in all instances, especially with regard to “the bishop” (τον επισκοπον), which would have been rendered ‘την επισλοπον’ to mean ‘female bishop’ or ‘το επισλοπον’ to remain neuter. Even so, the neuter pronouns in the Greek reflexively take on the subject gender when specified elsewhere in related passages.
Additional masculine pronouns from the Greek in the remainder of the passage that refer directly or reflexively to the person of ‘bishop’ (επισλοπον) are as follows:
Verse 4: “του ιδιου οικου” - ‘his own house’
Verse 5: “του ιδιου οικου” - ‘his own house’
Verse 5: “επιμελησεται” - ‘shall he [reflexive] take care of?’
Verse 6: “εμπεση” - ‘he [reflexive] may fall’
Verse 6: “δει δε αυτου” - ‘but it behooves him’
Verse 7: “εμπεση” - ‘he [reflexive] may fall’
The modern feminist movement begun in the late 1960’s has socially destroyed the notion of male leadership and female subjection (not subservience), yet the Bible speaks of this relationship throughout its pages. In fact, whenever a male submits to female leadership or enticement in scripture, the result is always disastrous (Samson & Delilah, Solomon & Queen of Sheba, Jezebel & the world, e.g.). This doctrine is prevalent throughout scripture and is always consistent. While the doctrine of first occurrence is a vast and complex study unto itself and far to great in scope to be covered within the confines of this brief dissertation, suffice it to say that whatever God has put into order remains in that same order, and man’s attempts to alter or deviate from that order knowingly and willingly is nothing less than rebellion.
The next step from rebellion is that of apostasy, and the danger of even flirting with apostasy and putting church rules above God’s word is clearly seen most recently in the travesties of sexual misconduct in the Catholic church and acceptance of abomination within the Episcopal church. First, the Word is subtly compromised with a few minor changes at first, continuing until finally by the end the blatant denial of God’s word is no longer the exception, but becomes the rule.
The same Apostle who wrote on Church leadership in his first letter to Timothy, also began to close his second letter to the same young pastor warning that there would be those who would be guilty of:
“Having a form of godliness, but denying the power thereof: from such turn away.”
-2 Tim. 3:5
and again he warns:
“For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; [4] And they shall turn away their ears from the truth, and shall be turned unto fables.”
-2 Tim. 4:3-4
To serve God one must obey God. Although we may believe some ideas are good in the minds of men, only one way is right to God — His way.
In His Love,
Dr. Jack L. Burton
-Hebrews 11:1-3
One term only is used in scriptue with specific regard to women who speak for and/or serve God. The word is 'prophetess' (Heb: nebeyaw, Gr: προφητις), and is found only six times in the Old Testament and two times in the New Testament. Both are feminine nouns and refer to specific persons as follows:
Exodus 15:20 - Miriam, "the sister of Aaron" (and Moses).
Judges 4:4 - Deborah, “the wife of Lapidoth” and one of the several female judges of Israel.
2 Kings 22:14; 2 Chronicles 34:22 - Huldah, “the wife of Shallum.”
Nehemiah 6:14 - Noadiah, false prophetess mentioned by the prophet Nehemiah in prayer.
Isaiah 8:13 - Unnamed prophetess by whom Isaiah had a son.
Luke 2:36 - Anna, “the daughter of Phanuel.”
Revelation 2:20 - Jezebel, “which calleth herself a prophetess.”
Since the Church was not born until the day of Pentecost in Acts Chapter 2, the relevance of those prophetesses mentioned in the Old Testament with regard to the Church of Christ is insignificant, since the Church at that time remained a hidden mystery. Only Deborah is mentioned as a leader (prophetess-judge) and this leadership took place during a time of great unrest and turmoil within Canaan covering a period of more than 400 years.
In the New Testament, only Anna is mentioned as a true prophetess (though there were likely others), and her only recorded act was the adoration of Jesus. Jezebel, of course, is mentioned as a false prophetess and an instrument of Satan throughout the Book of the Revelation.
Women are also found in the service (Gk: διακονια - thus some are referred to as ‘deaconesses’ - a term neither found in the Greek or English in the New Testament) of the Lord and the Church in the New Testament, but never in a position of Church leadership. Some examples are:
Lydia - Acts 16:14, 40 (Saved under Paul’s preaching, ministered to Paul & Silas).
Dorcas - Acts 9:36, 40 (Also known as ‘Tabitha’, called a disciple [Gk: μαθητρια - Lit: ‘female disciple’]).
Priscilla - Acts 18:2 (Wife of Aquila - a tentmaker by trade). Acts 18:26 (She and her husband instructed Apollos of Alexandria). Romans 16:3 (Paul
sends greetings to her and Aquila). 1 Corinthians 16:19 (She and Aquila identified as having “the church” [Gk: εκκλησιαι - Lit: ‘assembly’] in their house). 2 Timothy 4:19 (Paul sends salutation to her and Aquila).
Phebe - Romans 16:1 (“A servant [Gk: διακονον] of the church” at Cenchrea).
Please note that while these and other women named in the New Testament were faithful servants/ministers of the Church, nowhere will you find a woman in charge of a local Church as a Pastor/Bishop/Overseer (Gk: επισκοπης).
Having examined the basic New Testament references with regard to the biblical position on female ministry within the Church, I now move to Paul’s first letter to Timothy where he clearly explains not only the qualifications for holding the office of Bishop (Overseer), but the reason for those qualifications.
It is no mistake that Paul begins with men in prayer and women in subjection (not slavery!) In 1 Timothy 2:8-11:
“I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. [9] In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; [10] But (which becometh women professing godliness) with good works. [11] Let the woman learn in silence with all subjection.”
In verse 12 he clearly identifies the woman’s place in the Church with respect to the man:
“But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
The word translated ‘silence’ is the Greek word ησυχια meaning ‘quietness’, i.e. a solemn and reverent respect. This does not preclude a woman from speaking in the Church, but directs her to do so in proper order and without usurping the authority of over the man.
Why is this so important? Because of the Doctrine of First Occurrences. In verses 13-15 Paul identifies Adam as the sinner, who “was not deceived”, but Eve was deceived, listening to the serpent ratehr than to her own husband. Having learned this lesson from Eve’s failure (and Adam’s sin), Paul formats the proper position of the woman with regard to her husband and family:
“For Adam was first formed, then Eve. [14] And Adam was not deceived, but the woman being deceived was in the transgression. [15] Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.”
The first 13 verses of the next chapter in 1 Timothy deal specifically with the qualifications for official Church leadership. The verses that specifically deal with the office of Overseer/Pastor/Bishop are verses 1-7. All noun and pronoun references to the one desiring “the office of a bishop” are either masculine by syntax or context in both the English translation and the original Greek. This passage cannot be interpreted in a bi-gender, cross-gender, or gender neuter manner without changing the original text and context of the passage as presented in the Textus Receptus.
An examination of the first two verses in 1 Timothy 3 reveals the following:
Verse 1: “This is a true saying, If a man desire the office of a bishop, he desireth a good work” [emphasis added].
Literally, this verse reads phrase by phrase:
“Μιστος ο λογος” - Faithful [is] the word.
“ει τις επισκοπης ορεγεται” - If any stretches forward to overseership.
“καλοθ εργου επιθυμει” - he is desirous of a good work.
Because the subject in 1 Timothy 3:2 (see below) is masculine (husband - ανδρα) it becomes reflexive back to the terms ‘any’ (τις) and ‘one is desirous’ (επιθυμει) making them both masculine, thus confirming the English translation of “man” and “he desireth” as correct.
It is verse 2, however, that seals the true context of this passage for the two phrases:“A bishop must be blameless” and “the husband of one wife...” can only be rendered in one way.
The first phrase reads:
“δει ουν τον επισκοπον ανεπιληπτου ειναι” - Lit: ‘It behooves then the overseer irreproachable to be’. The pronoun ‘τον’ is in the masculine accusative case in the Greek, thus standing in agreement with the masculine translation of verse 1. Furthermore, the second phrase of this verse reads:
“μαις γυναικος ανδρα” - Lit: ‘of one wife husband’. In Greek the prepositional phrase comes before the subject, thus the translation “husband of one wife” is rendered in English.
If this were to be a gender neuter passage, then neuter forms of the Greek pronouns would have been used in all instances, especially with regard to “the bishop” (τον επισκοπον), which would have been rendered ‘την επισλοπον’ to mean ‘female bishop’ or ‘το επισλοπον’ to remain neuter. Even so, the neuter pronouns in the Greek reflexively take on the subject gender when specified elsewhere in related passages.
Additional masculine pronouns from the Greek in the remainder of the passage that refer directly or reflexively to the person of ‘bishop’ (επισλοπον) are as follows:
Verse 4: “του ιδιου οικου” - ‘his own house’
Verse 5: “του ιδιου οικου” - ‘his own house’
Verse 5: “επιμελησεται” - ‘shall he [reflexive] take care of?’
Verse 6: “εμπεση” - ‘he [reflexive] may fall’
Verse 6: “δει δε αυτου” - ‘but it behooves him’
Verse 7: “εμπεση” - ‘he [reflexive] may fall’
The modern feminist movement begun in the late 1960’s has socially destroyed the notion of male leadership and female subjection (not subservience), yet the Bible speaks of this relationship throughout its pages. In fact, whenever a male submits to female leadership or enticement in scripture, the result is always disastrous (Samson & Delilah, Solomon & Queen of Sheba, Jezebel & the world, e.g.). This doctrine is prevalent throughout scripture and is always consistent. While the doctrine of first occurrence is a vast and complex study unto itself and far to great in scope to be covered within the confines of this brief dissertation, suffice it to say that whatever God has put into order remains in that same order, and man’s attempts to alter or deviate from that order knowingly and willingly is nothing less than rebellion.
The next step from rebellion is that of apostasy, and the danger of even flirting with apostasy and putting church rules above God’s word is clearly seen most recently in the travesties of sexual misconduct in the Catholic church and acceptance of abomination within the Episcopal church. First, the Word is subtly compromised with a few minor changes at first, continuing until finally by the end the blatant denial of God’s word is no longer the exception, but becomes the rule.
The same Apostle who wrote on Church leadership in his first letter to Timothy, also began to close his second letter to the same young pastor warning that there would be those who would be guilty of:
“Having a form of godliness, but denying the power thereof: from such turn away.”
-2 Tim. 3:5
and again he warns:
“For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; [4] And they shall turn away their ears from the truth, and shall be turned unto fables.”
-2 Tim. 4:3-4
To serve God one must obey God. Although we may believe some ideas are good in the minds of men, only one way is right to God — His way.
In His Love,
Dr. Jack L. Burton
-Hebrews 11:1-3
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