Can Women be Pastors? Part Three.

Question:

If you are right about there being no rule against women being in leadership, can you give any examples of women in the New Testament who were church leaders?

Answer:

Very good question. It is one thing to claim that those verses do not prohibit women from being in authority, but another thing altogether to show that there actually were women in positions of authority in the early church.

Keep in mind that BOTH the Jewish and Roman cultures were extremely male dominated, and one of the reasons Paul had to address issues with Christian women causing problems in church is that women were not used to being in those situations, so they did not know the rules of public interaction. In the Roman culture, women could not hold public office, could not vote, could not own a business (unless they inherited it from their deceased husband), could not attend or speak at public gatherings, and had no real rights of any kind. In fact, one of the chief charges made by the Romans about Christianity is that it was a cult that was going to "destroy the family" by granting women public and commercial equality, at which point they would no longer want to be wives and mothers.

So the first thing we should note is that no matter what Paul taught, women leadership was unlikely to be common or widespread, simply due to the culture. So while female leadership was relatively rare, you might be surprised to discover that there is evidence in the New Testament that some women were were active in church ministry, serving as prophets, apostles, and deacons, were teaching men, and were even in positions of leadership.

The first example of this is Aquila and Priscilla (also called Prisca). They are always mentioned together, and of the seven times they are referenced directly, Priscilla is mentioned first five times (Acts 18:18, 19, 26; Romans 16:3; 2 Timothy 4:19). They had a church that met in their home (1 Corinthians 16:19), where it appears they were joint leaders.  They both took Apollos under their wing and jointly mentored him in the Word of God (Acts 18:24-26). Here we see that Priscilla was a pastor, and clearly taught men, including the bold firebrand known as Apollos.

Next we have Phoebe, whom Paul calls a Deaconess (Romans 16:1).

Then there is the husband/wife team of Andronicus and Junia, who were both apostles. The Greek phrase "were prominent among the apostles" indicates that, of all those called apostles, these two were at the top (Romans 16:7). Some translations insist that the name "Junia" must be masculine, however, every single reference to Junia for the first 1200 years of Christianity referenced Junia as a woman, and virtually every translation of this passage in any language has the name feminine. The idea that this name must be masculine did not even appear in Christian writings until the thirteenth century. Today, no serious scholars dispute that Junia was an woman apostle.

Next, we find that Phillip the Evangelist had four unmarried daughters, all of whom acted as prophets (Acts 21:9).

Finally, we find Paul giving instructions for how male and female elders were to be treated. The Greek word for elder is πρεσβύτερος. It appears 67 times in the New Testament, and references a person in a position of authority, either in the Temple or in the Christian church.

What many do not realize is that in one case, this word appears in the feminine, which would mean "female elder."

Never speak harshly to an older man, but appeal to him as if he were your father. Treat younger men like brothers, older women like mothers, and younger women like sisters, with absolute purity. (1Ti 5:1-2)

Because πρεσβύτερος is contrasted with "younger men" and "younger women," translators almost always assume that it is intended to mean "older man" and "older woman" in this verse, not to mention that everyone "knows" there was no such thing as a female elder, right? The only problem is that although it is inherent in the meaning that the person is "older," it does not really mean "older man," as Greek has a different word for "older man" (πρεσβύτης). Further, because being "older" is inherent in the meaning of the word "elder," it is completely accurate to contrast an elder with a "younger" person.

This verse is actually giving instructions for how to treat male and female elders, as well as those who are younger, both male and female, so a more accurate translation would be:

Never speak harshly to a male elder, but appeal to him as if he were your father. Treat younger men like brothers, female elders like mothers, and younger women like sisters, with absolute purity. (1Ti 5:1-2)

While finding a woman in leadership was rare in the early church, due partly to the cultural constraints on women in a society where they did not have the same rights as men, it did happen. And if Paul had really intended that women should not be allowed in any kind of leadership position, there would be no evidence of women in leadership at all.

So women, if God is calling you into full time pastoral ministry, obey that call. You have the same rights in Christ as any man. May the grace and peace of our Lord Jesus be upon you and your ministry.

Can Women be Pastors? Part One

Question:

I'm so tired of American Christians just ignoring the Bible when it suits their needs. Take your church [Free Methodist] for example. You ordain women; isn't this a clear violation of 1 Timothy 2:11-12 where Paul clearly says that women cannot teach or have authority over men?

Answer:

There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. (Galatians 3:28).

This is the over-riding principle that should be used when trying to understand how Christ views believers. This verse makes it clear there are no boundaries or restrictions based on race, culture, economic status or sex when it comes to serving Christ. Most believers have no problem accepting this verse, right up until we get to the part about there being neither male nor female in Christ. They, as you, believe this principle is restricted by two passages in the New Testament which appear to prohibit women from being in positions of authority in the church, and they cannot understand how those verses can be interpreted any other way. These two verses are 1 Timothy 2:11-12 and 1 Corinthians 14:34-35.

In Part One of my answer, I shall address 1 Timothy; in Part Two I shall address 1 Corinthians; and in Part Three I shall examine the full biblical picture of women in authority.

I propose that, due to mistranslation and misapplication, these two verses have been applied improperly, and that once they are understood properly, we see that not only is there no scriptural barrier to women in authority, but when understood correctly, they actually assume women will be in authority, and provide careful warnings to make sure that wives in authority within the church do not abuse that authority with respect to their husbands.

A womanA should learn in quietness and full submissionE. I do not permit a womanA to teachB or to assume authorityC over a manA; she must be silentD. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the womanA who was deceived and became a sinner. But womenA will be saved through childbearing--if theyA continue in faith, love and holiness with propriety. (1Ti 2:11-15 NIV)

There are five problems with the way this verse is usually translated, which I have bolded and marked. 

A) To whom is this passage addressed?

B) Does this passage really forbid women from teaching men?

C) Does this passage really forbid women from having authority over men?

D) Does this passage really demand that women be completely silent in church?

E) Does this passage really demand "full submission" of women to men?

So the first translational problem is, "To whom is this passage addressed?"

In Greek, there is no separate word for husband and wife: ανηρ (aner - “man, husband”) and γυνη (gune - “woman, wife”) are used for both, and the exact meaning must be determined from context. For example, just fourteen verses further down in 1 Timothy 3:14 we find this verse: “A deacon must be the husband of but one wife and must manage his children and his household well,” where ανηρ and γυνη are translated “husband” and “wife” respectively.  

So what does the context tell us?

First, Paul compares them to the first husband and wife, Adam and Eve. Granted, this alone would not be enough to know for sure (as they are BOTH the first man and woman AND the first husband and wife), but there are more clues.

Second, Paul speaks of these "women" that he is addressing as giving birth to children. In other words, these are not women in general, but clearly, married women (Paul would never assume that single Christian women would be giving birth). 

Third, in verse 14, the Greek does not include the word "woman," but uses pronouns, and literally says, “SHE [singular] will be saved through childbearing if THEY [plural] continue in faith, love and holiness with propriety.” 

Since Paul is clearly addressing each woman individually with the singular in the first part, the plural in the second part cannot be a reference to women in general. That would literally mean that each woman will be kept safe if, and only if, ALL women continued in faith, love and holiness. It should be obvious that Paul did not intend that meaning, so the only plural reference that makes sense here is “she and her husband.”

Given this context, it is far more likely that Paul was intending this to be about how wives should treat their husbands when the wives are in positions of authority (which is a much more likely scenario of abuse), not about men and women in general. 

So with this first translational error corrected, the passage now becomes:

A wife should learn in quietness and full submission. I do not permit a wife to teach or to assume authority over her husband; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was his wife who was deceived and became a sinner. But she will be saved through childbearing--if she and her husband continue in faith, love and holiness with propriety. 

(1Ti 2:11-15 NIV)

So the first thing that should be noted here is that context strongly suggests this passage is not about a general rule concerning all women, but is addressed specifically to husbands and wives, and specifically how wives in authority should treat their husbands.

The next translational problem is Does this passage really forbid women from teaching men?

When a prohibition is absolute (“do not do this, ever”), Greek uses the Aorist tense.[1] 

For example, in James 2:11 we read:

For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do commit murder, you have become a lawbreaker.

Adultery and murder are never allowed, under any circumstances, and James reflects this absolute prohibition by placing the commands “do not commit adultery” and “do not murder” in the Aorist tense.

If Paul had intended this prohibition against wives teaching to be absolute, he would have used the Aorist, as James did concerning adultery and murder. However, Paul used the Present tense, which places this command in a completely different light. The tense he chose is best translated, “I do not allow wives to teach husbands continuously.” By choosing this construction, Paul is actually stating that some wives did teach their husbands, it is just that they should not be doing it constantly, which is what he advises for all believers in his letter to the Corinthians: 

For you can all prophesy in turn so that everyone may be instructed and encouraged. (1 Corinthians 14:31)

Adding this correction to our passage, it now becomes:

A wife should learn in quietness and full submission. I do not permit a wife to be continuously teaching or to assume authority over her husband; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was his wife who was deceived and became a sinner. But she will be saved through childbearing--if she and her husband continue in faith, love and holiness with propriety. (1Ti 2:11-15)

The third translational problem Does this passage really forbid women from having authority over men?

The word for “authority” in the New Testament is εξουσια (exousia). There are three Greek words that can be considered synonyms of this word (addressed in footnote [2] below), but the Greek word used in this passage in Timothy is not one of them. εξουσια is used of all levels of authority, including soldiers in the military (Matthew 8:9), the civil authority of human leaders (Luke 20:20), the spiritual authority of church leaders (2 Corinthians 13:10), the authority of Jesus over all of creation (Matthew 28:18), and when the Bible says that all authority comes from God (Romans 13:1). 

However, Paul does not use εξουσια (or any of the synonyms of εξουσια) in this verse. In fact, the Bible does not forbid women from exercising authority (εξουσια) over men! Not even once! Let me state that again: No where in the Bible are women forbidden from exorcising εξουσια over men. No where.

So what does this passage forbid? Believe it or not, it forbids women who have authority from being abusive towards their husbands. In this passage, Paul does not use εξουσια, or one of its synonyms, but a completely different word that only appears ONCE in the entire New Testament: αυθεντεω. When a word only appears once in the New Testament (which happens over 2200 times), scholars must go to other Greek texts, both religious and secular, outside the Bible, to find out for sure what the word means.

An examination of the evidence reveals something shocking: it does not mean “usurp authority” as it is rendered in the KJV, nor is it “authority” as in most modern translations. So what does it mean? An examination of every occurrence of the noun form of this word (the verb is exceedingly rare) in every available Greek manuscript from 200 years prior to Paul to 100 years after Paul yields an astonishing discovery: it is used almost exclusively of murder, suicide, or abusive or violent action against one’s self (suicide) or against a family member or relative.[3] This meaning fits perfectly with the context of this verse being about unacceptable behavior within a family unit: how a wife should treat her husband. Which is why the ISV translates this verse: “Moreover, in the area of teaching, I am not allowing a woman to instigate violence towards a man. Instead, she is to remain calm.”

So why is it usually translated "authority"? Because usage gradually changed its meaning over time, and almost 500 years after Paul wrote his letter it came to mean "autonomous, illegitimate authority." During the time when Paul used this word, however, that is NOT what it meant.

This is important to understand: by using this word, Paul is not really saying anything about authority, he is simply admonishing wives to refrain from any actions that could be abusive toward their own husbands. If Paul had meant women had no authority over men at all, he would have used εξουσια.

Adding this new information, this passage now becomes:

A wife should learn in quietness and full submission. I do not permit a wife to be continuously teaching or to be abusive in any way toward her husband; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was his wife who was deceived and became a sinner. But she will be saved through childbearing--if she and her husband continue in faith, love and holiness with propriety. (1Ti 2:11-15)

The fourth translational problem is Does this passage really demand that women be completely silent in church?

The Greek word translated "quietness" in verse eleven and “silence” in verse twelve is ͑ησυχια (hesuchia), and primarily means "quiet tranquility," not literal silence. Although it can indicate being vocally quiet, even then it primarily references the state of the spirit, not the mouth.

For example, note how it is used in this passage:

For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. (2 Thessalonians 3:11-12)

Here, ͑ησυχια is translated “quiet fashion.” This was not a command to maintain silence when you work, but to be a productive person who refrained from causing trouble. We should be a source of strength, not discord, to those around us. One of the best ways to tell how Paul intends it to be understood is by checking how he uses ησυχια earlier in the same letter.

I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone — for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. (I Timothy 2:1-2)

A mere ten verses before making his statement about wives being silent, Paul uses the same word. No one would make the argument that Paul was telling Timothy that a truly godly life was one where we never spoke, but rather, he was encouraging us to live lives in which we are not a source of strife and conflict with others. As these verses show, Paul's primary point is that women, and the rest of us for that matter, should not allow ourselves to become a source of discord and conflict within the church, but rather, examples of quiet strength and humility. This is also one of the reasons that the more recent edition of the NIV changed their translation of this word in verse 12 from "silent" (in the 1984 edition) to "quiet" (in the 2011 edition).

With this in mind, this passage should now read:

A wife should learn calmly and in full submission. I do not permit a wife to be continuously teaching or being abusive in any way toward her husband; she must not be a source of strife. For Adam was formed first, then Eve. And Adam was not the one deceived; it was his wife who was deceived and became a sinner. But she will be saved through childbearing--if she and her husband continue in faith, love and holiness with propriety. (1Ti 2:11-15)

The fifth translational problem is Does this passage really demand "full submission" of women to men?

Every language has words whose concepts are unique to that language or culture, and for which no other language has exact equivalents. The word translated “full submission” in 2 Timothy 2:11 is one such word. There is no exact English equivalent for ͑υποτασσω (hupotasso), so it is always a struggle to translate it correctly.

Although there is an underlying idea of submitting to the will of another, this word reflects a voluntary submission that arises from the tremendous respect and admiration because of that person's wisdom and leadership, not because they are a ruler over you. The over-riding concept is not about obeying someone, deferring to their decisions or will, or even letting them make the decisions. The strongest underlying idea is actually one of tremendous respect that is shown by supporting, encouraging, or even holding someone up so that they don't collapse. It is mostly about an attitude of respect, honor and support, not about decision-making or obedience or even deference to the decisions of someone else.

One of the best scriptures for illustrating the real meaning of this word is Ephesians 5:21: "Submit yourselves to one another in the fear of God."

Clearly, this cannot be about obeying, being superior, or having authority over someone, as this is something that we are supposed do to each other. What we can do is hold one other in such high regard that we are constantly treating each other with respect and honor while encouraging, supporting and lifting each other up. This is something that clergy and leaders can and should do to those placed under their authority.

A more accurate translation for this word, particularly in this context, would be "respect," not "full submission."

Thus, it is my opinion that a more accurate translation of 1 Timothy 2:11-15 would be:

A wife should learn calmly and respectfully. I do not permit a wife to be continuously teaching or being abusive in any way toward her husband; she must not be a source of strife. For Adam was formed first, then Eve. And Adam was not the one deceived; it was his wife who was deceived and became a sinner. So she will be kept safe through childbearing--if she and her husband continue in faith, love and holiness with propriety. (1Ti 2:11-15)

Far from forbidding women to have authority, this passage is about women who do have authority, but are commanded not to abuse that authority within the confines of their own families, particularly with their husbands. If a woman is in authority within the church, that does not change the simple fact that her husband is still the head of the house.

Footnotes:
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[1] Prohibitions occur in the Subjunctive or Infinitive (i.e. Matthew 5:34, 36, 42; Mark 10:19; Luke 18:20; Romans 2:22; James 2:11), and the Future Indicative (i.e. Matthew 4:7; 5:21, 27, 33; 19:18; Romans 7:7; 13:9). The difference between them is subtle. The Aorist Subjunctive or Aorist Infinitive place a little more emphasis on the prohibition itself, and tend to be very specific. A prohibition against adultery using the Aorist Subjunctive could be translated “do not commit adultery - ever!” The Future Indicative places more emphasis on how one should live from this day forward, as a normal part of our daily life, and tends to be more general. The corresponding command in the Future Indicative could be translated (over emphasizing the effect), “you shall not, from this day forward, commit adultery.” So the Future indicative would be more in line with "Go and sin no more," while the Aorist is more in line with, "Do not sin!"

[2] There are a few synonyms with similar meanings: κυριότης is a derivative of the Greek word meaning "Lord," and strictly speaking, means "Lordship, dominion, rule." This is used almost exclusively of the spiritual authority of God, demons or angels, and appears in Ephesians 1:21; Colossians 1:16; 2 Peter 2:10; and Jude 1:8. ἐπιταγή is the issuing of commands, and is not authority itself, but is something that someone who has authority is allowed to do. This word appears in Romans 16:26; 1 Corinthians 7:6, 25; 2 Corinthians 8:8; 1 Timothy 1:1; Titus 1:3; 2:15. ὑπερέχω means "to be superior in rank, class or attitude," or "to govern" and appears in Romans 13:1 (where it is connected to εξουσια to produce "governing authorities"); Philippians 2:3; 3:8; 4:7; 1 Peter 2:13.

[3] See Betty Talbert’s thesis (for her Master’s degree in Apologetics) “The Meaning of Authenteo and its Implication in Translating I Timothy 2:12” She examines every occurrence of the noun form of this word (the verb is exceedingly rare), from 200 years before and 100 years after Paul wrote, tracing it's gradual change from "kinsmen murder" or "suicide" 200 years before Paul to something closer to "familial violence or abuse" by Paul's time.