The Changing Church and Women Priests

(continued)

An answer to why churches change

— and whether they should

(By A. Stubbs)

PART II

7.3 Public worship — prayer

It is the job of men, Paul wrote to Timothy, to lead congregational worship. "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting" (1 Timothy 2:8). The word for men here is that for an adult male person, and used of a husband. It is not restricted to the elders, but it is restricted to men, and in the next verse Paul has instructions for women.

In the Jewish worship there was no question of the woman taking any official position; we have seen how in Old Testament times the work of the priests was exclusively male, and in the synagogue the woman was silent. However, the Christian church was spreading to the Gentiles, and in Greece particularly there would be emancipated women who might expect their voice to be heard. It was clearly an important question and the authoritative guidance was given for behaviour in the assemblies of the church.

8    The Divine order —

The headship of Christ

The general principle is stated by Paul in his first letter to the Corinthians. He arrests their attention on this most important point, with the words, "I would have you know." What was it that he would have them know? "But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God"  (1 Cor. 11:3).

This then is the heaven-appointed order, which is spelt out to what had become a disorderly church. God is first — head over all. Next is Christ — who was obedient in all things to his Father, who came to do God's will, who finished the work the Father gave him to do, who acknowledged, "My Father is greater than I", always accepted that God was Head over all things. He voluntarily humbled himself, made himself of no reputation, as Scripture says, because that was what he was commanded to do. "Though he were a Son, yet", says the writer to the Hebrews, "learned he obedience by the things which he suffered." In the epistle to the Philippians Paul lays out this willing obedience to the Father: "Let this mind be in you which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross"  (Phil 2:5-8).

It was on account of this faithful obedience that Jesus was raised to his present supreme position. He himself is a head, he is described as the head of the body of believers, or his church. Now this body of believers is also represented as a woman, or as a bride. So Christ the pre-eminent man is head over his loyal and faithful followers, symbolised as a woman.

9    The Divine order — established in the beginning

9.1 The creation of man and woman

This Divine order takes us back to the very foundations of Creation, why there are men and women, and what the reasons were for their distinctions in the first place. Genesis, the foundation of all subsequent Bible teaching, must be our source for the creation of man and woman.

The man Adam, was placed at the head of all creation. Gen. 1:26 : "And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over very creeping thing that creepeth upon the earth." The man was to have dominion. However in the more detailed record of chapter 2 we find: "And the Lord God said, it is not good that the man should be alone; I will make a help meet for him" (Gen. 2:18). Adam was to have a counterpart, literally a help that was suitable for him.

The accomplishment of this purpose was effected by the special creation of the woman, taken from Adam's side. "And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof: and the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man" (Gen. 2:21-23). Then follows the commentary concerning marriage, the unity and indissolubility of marriage that was ordained in the beginning, but alas spurned by disobedient mankind: "Therefore shall a man leave his father and mother, and shall cleave unto his wife: and they shall be one flesh"  (Gen. 2:24).

9.2 A type of Christ and the church

Paul's epistle to the Ephesians provides a Divine commentary as Paul quotes this verse, "For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh," and then supplies its beautiful significance: "This is a great mystery: but I speak concerning Christ and the church." (Eph 5:31 & 32). The application therefore is to Christ and the church. That is the authority on which scripture bases the man as representative of Christ and the woman of the church.

Note: The Greek for church is ekklesia, compounded from ek, (out of) and klesis, (a calling). The New Testament word for church therefore represents a body of people who have been called out from the mass of mankind.

9.3 Sin and the fall

The whole problem with the man Adam and the woman was that they failed in their test of obedience, and so the man disqualified himself from this role as head of the creation. It was this that necessitated the provision of Jesus as the perfect man to obey where Adam did not, and bring about the purpose of God which will finally result in him taking dominion of a glorious earth.

The record of what happened is contained in Genesis 3, where verse 1 introduces us to a creature, the serpent, gifted with the power of speech: "Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?" (Gen. 3:1). The woman responds, demonstrating that she knew perfectly what had been commanded: "And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die" (Gen. 3:2 & 3). However, the serpent adds the voice of reason to the voice of God, he suggests that the woman can dispense with what God has said. When she recounts to the angel what she had done, she says in her defence: "The serpent beguiled me, and I did eat"  (Gen. 3:13).

Where then was the man, the man who should have had dominion, the man who should have had something to say? This strong man was curiously silent. "And when the woman saw the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat" (Gen. 3:6). And what then was his excuse? — we notice it is of the man that God first demands an answer: "And the man said, The woman who thou gavest to be with me, she gave me of the tree, and I did eat"  (Gen. 3:12).

9.4 The consequence of sin — a curse

Now clearly both were culpable in different ways and both were cursed.

Firstly the woman: "Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be toward thy husband, and he shall rule over thee"  (Gen. 3:16).

Then the man: "And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life."  (Gen. 3:17).

10    The New Testament Commands

10.1 The roles of men and women explained in I Tim. 2

10.1.1 General directions as to appearance

Given this background from Genesis we can revert to the chapter we started to examine in Timothy, following on from verse 8 which demonstrated the role of men in public worship: "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; But (which becometh women professing godliness) with good works"  (1 Tim. 2:9 & 10).

Here then are duties for the women as members of the congregation, and placed first is modesty in demeanour and dress, as the contrary is liable to prove a hindrance to the fellow worshippers.

10.1.2 The women to remain silent in public worship

"Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor usurp authority over the man, but to be in silence."  (1 Tim 2:11 & 12).

The obvious force of the words is as given in The Speakers Commentary: "In public worship the men only are to teach as well as to pray. The Apostle had given the same injunction to the church at Corinth and had intimated that it was the universal regulation "in all churches of the saints"  (I Cor 14:33-36). Could anything more clearly declare the Divine mind on women acting — the word is deliberately chosen — as priests. There is an emphatic repetition that the woman is to be in silence.

Scriptural commendation is reserved for a woman at Bethany called Mary, of whom it is said "she sat at Jesus' feet, and heard his word". Of course there are many injunctions regarding the active role which comes within the sphere of the woman; to balance things off we shall draw attention to those below.

For "usurp authority" the R.V. gives "have dominion", which perhaps leads us better into the reasons that Paul now advances. We shall see that these reasons are as old as creation and are not therefore open to be adapted to either 1st century or 21st century thinking.

10.1.3 The reason based on Genesis

"For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. (1 Tim. 2:13 &14).

In the first place, the man was foremost in the creation, and in the second, it was the woman rather than the man that was deceived, or as it should perhaps read, thoroughly deceived. As we saw from the Genesis account, Adam renounced his rightful position. He failed to exercise his position as the head to lead, guide and influence, merely following the woman, of his own choice and with open eyes. Eve was, as she acknowledged, deceived or beguiled by the serpent. In communal worship the lessons of Eden are therefore to be enforced. It does not matter whether men wish to or not, it does not matter whether some women may be evidently more capable and God-fearing than the men, the Divine pattern has now to be followed. Adam's sons must no longer listen to the voice of their wives, but to the voice of God, and the daughters of Eve listen in silence, honouring their God and her husbands.

"Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety"  (1 Tim. 2:15).

This verse is not an easy one and we do not provide a dogmatic explanation. However, the answer to its meaning clearly lies in Genesis 3:16. The curse to which she must submit would nevertheless be the means of blessing and salvation. We will remember that the sentence was twofold, she was to be in subjection to the man, her husband was to rule over her, and she was to bring forth children in sorrow. Her sphere lay especially with children and family. As labour which was the man's sentence became his duty, in which he serves his God, so the mother's faithful adherence to her special function will be the means through which she will be saved. There may also be an allusion to the fact that it was the seed of the woman which was to bruise the head of the serpent, she was the instrument through whom came the Saviour, even the Son of God.

10.2 1 Corinthians 14 — The woman to remain silent

"Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home: for it is a shame for woman to speak in the church. What? came the word of God out from you? or came it unto you only?"  (1 Cor. 14:34-36).

Let the women keep silence in the churches, in the gatherings together of this church at Corinth. The apostle is perfectly clear, and yet he will go further, "for it is not permitted unto them to speak", and further still, "they are commanded to be under obedience". Again it was not a new decree it was even "as also saith the law" where male and female distinctions are in sharp contrast, although it is usually assumed that the reference is back to the very beginning, to Genesis 3 verse 16, once again.

'But', and Paul anticipates the pursed lips and the injured pride, 'what if we do not understand the prophesying, might we not seek an explanation?' So verse 35 continues, if they want to learn anything, let them ask their husbands at home. Their voice was not to be heard when the men asked their questions. And still the apostle has not concluded, "it is a shame for women to speak in the church".

Now we ask you frankly, can there be any misunderstanding of such rules, so positive, so explicit, quite universal, altogether free from ambiguity? Can women speak, let alone be priests in the church?

To any who dare contradict, or step out of line with the proceedings followed in all other churches, then Paul, concludes, "What, was it from you that the word of God went forth? or came it unto you alone?" The church at Corinth must fall in line with the practice elsewhere, they were not the model for others to follow, and the same still applies today.

10.3 Subjection

Before enlarging on the role and the responsibilities of the man, we ask you to consider the occurrences of the Greek word for subjection, translated in verse 34 "under obedience" .

Subjection — Greek Hupotasso, 'primarily a military term, to rank under (hupo — under, tasso — to arrange)' (Vine).

1 Cor. 14:34: "Let your women keep silence ... they are commanded to be under obedience."

Eph 5:22: "Wives, submit yourselves unto your own husbands."

Eph 5:24: "Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything."

Col 3:18: "Wives submit yourselves unto your own husbands, as it is fit in the Lord."

1 Tim 2:11: "Let the woman learn in silence with all subjection."

Titus 2:5: "... the young women ... keepers at home, good, obedient to their own husbands."

1 Peter 3:1: "... ye wives, be in subjection to your own husbands."

1 Peter 3:5: "... in the old time the holy women also ... adorned themselves, being in subjection to their own husbands."

We trust that from a perusal of the above references it is again absolutely clear that there are differences in the male and female roles, and there is no allowance for women priests.

10.4 The distinctive appearance required in communal worship

In I Corinthians 11 where procedures are given for communal worship, there is required a distinction in appearance between male and female. We have previously looked at verse 3 which indicates that the head of the woman is the man. We have also noted that the man represents Christ. He is the image and glory of God.

Instructions to the man are given in verse 4: "Every man praying or prophesying, having his head covered, dishonoureth his head" (1 Cor. 11:4). The man is not to cover his head, giving any representation of subordination or humiliation. To do so would discredit his head, that is Christ. "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; but the woman is the glory of the man" (1 Cor. 11:7). Man was made in the likeness and image of God, or the Elohim, the angels who manifest the Divine power and glory. He was made to have dominion, to be head over all creation with all material things subject to him. As the highest of all living beings, with faculties for worship as well as rulership, he could have exhibited the glory of God. However, as we have already seen, this manifestation of glory will only be achieved through the second Adam, that is the Lord Jesus Christ, the Son of man, crowned with glory and honour with all things in subjection under his feet.

The woman, as the glory of the man, manifests and shares his glory, reflecting it as does the moon the light of the sun. The woman reflects man's glory rather than displaying her own. Whereas the man has nothing on his head, the woman as his counterpart has her head covered.

The apostle reinforces his proposition in verses 8 and 9 and again goes back to the beginning. The woman was made out of the man, unlike the man made directly from God. The woman was created to be a helper for the man; man was not created for the woman. Verse 10: "For this cause [on account of the foregoing] ought the woman to have power on her head." The generally accepted meaning of "power on her head" is that the translation "authority" is preferable to "power", and that it stands for a sign of authority, as the R.V. Translates. This sign of authority is of course a covering on the head. (It is not unusual in the Bible for signs and tokens of things to be called by the names of the things themselves — for example, circumcision called the covenant in Genesis 17 when it was only the sign of it).

So, whether we like it or not, Paul is quite clear in his reasoning, and men and women who wish to acknowledge that they are under Divine authority will respect their different roles when they worship together. To deny any element of this shows complete disregard for Scripture and the scheme of salvation for fallen mankind.

11    Summary of the distinctions between male and female roles

11.1 The male role

Unfortunately some men have got this far and imagined that they have role of lord and tyrant, so we must briefly outline the scriptural position on these differing roles to prevent any misleading impression being given.

First and foremost a man has to recognise that the head of every man is Christ. Christ demands his unreserved allegiance. He must acknowledge his own subjection and his role is accordingly qualified to save the woman from any humiliation and allow her a position of dignity. He is not head in his own name, but only with authority derived from Christ.

From Ephesians 5 we find that although the man may be termed the head, it does not follow that he is given authority to govern. The counterpart to the command to wives to submit, is not for men to rule, but (verse 25) for husbands to love. Further, in this chapter this injunction for the man to love his wife is repeated 3 times. Again he looks back at Christ: "Husbands, love your wives, even as Christ also loved the church, and gave himself for it ... so ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church" (Eph. 5:25, 28 & 29). So the man fulfils his role by displaying love that seeks the highest good for his wife. He is to be an example of purity, of righteousness, and of justice, exercising the meekness and gentleness of Christ, who is Head over all, upholding and exemplifying every command of his. It is to be patterned on Christ and his bride or the church.

11.2 The female role

Given the illustration that we have outlined, it is clear that any obedience given by the wife does not derive from a cruel and forced subjection, but from respect and affection, from a clear understanding of Scripture and hence a recognition of the just grounds upon which such authority rests. So if the woman is restricted in public worship we must also acknowledge the important fields of activity and service that are open to her. It is incumbent on her, just as much as the man, to "work out her own salvation with fear and trembling" and to witness to all by her good works that God may be glorified.

We must not overlook the fact that the same Apostle who wrote to Timothy saying "I suffer not a woman to teach", wrote also to Titus directing him to have "the aged women ... teach the young women", also, that they be "teachers of good things" and not old wives fables. As no person can teach and not teach at one and the same time, it is obvious to the wise and judicious that is the occasion and subject that governs the action. In other words there is a time for a woman to teach, and there is a time when she should not teach, and reasonable people will have no difficulty in making the necessary distinction and determining where, when and whom to teach. There is clearly an especial responsibility placed upon the woman to teach and guide the young.

The gospels prominently refer to the women who ministered to Jesus and were still found to be faithful and active at his death, being present at the cross, present as he was laid in the grave, and again at the tomb on the day of resurrection. To whom did Jesus first appear? — not to the disciples but to Mary Magdalene. Paul too makes ample reference to those who laboured with him, no doubt in practical and spiritual matters. Priscilla laboured with her husband Aquila in setting forward the true teaching of the word of God in a private capacity. The woman's place is honoured and honourable in all respects, quite indispensable — but not as priests!

12    The age to come — The abolition of distinctions

It is then, the wisdom of both men and women to study these Scriptures, to prepare themselves as a bride for the return of their Bridegroom, the Lord Jesus Christ. In the Kingdom of God the distinctions will be removed. Those scriptural requirements appropriate to the role of each will either will have either been practised to the blessing of the believer, or forsaken to their shame. However, as Jesus declared, "they that are accounted worthy to attain to that age to come, and to the resurrection from the dead, neither marry, nor are given in marriage: for neither can they die any more; for they are equal unto the angels."

This hope — to attain to true equality — will be realised by those who are faithful to their God now. We ask you to look again at your church or denomination: is it changing in accordance with the morality and practices of the general public? Or is it based on Scripture principles? If not, why not talk to us and be amongst those who hold the faith when the Son of Man returns to the earth?