This is a Preview of the Bible Study Entitled

Women in Ministry

Edwin Ray Frazier

June, 2023

The Biblical Basis For Women's Equality

The Bible Teaches Gender Equality

Foreword

When my mother was born, her mother could not vote in the land of the free and the home of the brave. While that voting obstacle has been toppled, women still face numerous other unfair hurdles. An honest approach to the Bible affords courageous women and men a strong foundation on which to continue building gender equality.

It's difficult to conceptualize a Baptist church with women in roles traditionally held for men. I confess that I'm struggling to grow beyond demeaning outlooks toward women. I'm a child of the mid and late nineteen hundreds in America. When I see or envision a woman in some religious leadership roles, something within me winces. That something I have come to understand is, at best, spiritually childish and unChristlike. God calls me to face that fact, and to grow.

A similar kind of need to grow occurred when the Bible was first translated into English, when Christian hymns were first set to Europe's popular tunes, and when contemporary music came on the scene in the late twentieth century.

The pages before you now are intended to call attention to the biblical bases for gender equality. We can swim out of our seemingly hopeless immersion in assumptions about women's demeaning place. My prayer is that you will find herein sincere encouragement and understandable explanation about what the Bible actually teaches about women.

Contents

page    

  2    Foreword

  3    Contents

  4    Introduction

  5    Chapter 1 Honest Interpretation

  5      Beyond Proof Texting

  6       The Bible's Progression Toward Christlikeness

  8      Why Did Christ Stop Short?

10    Chapter 2 Bible Texts

10       Passages about Gender Equality

10          Male and Female Created He Them    Genesis 1:26-27

10          In Christ there is Neither Male nor Female    Galatians 3:28

11         Submit to One Another    Ephesians 5:21 11

11      Passages That Subordinate Women

11          Your Husband Shall Rule Over You    Genesis 3:16

12          Women Cannot Teach Men    1 Timothy 2:11-15

12          Disgraceful for Women to Speak in Church   
                 1 Corinthians 14:34-35

13     Chapter 3 Women Leaders in the Bible

13       Biblical Leadership Terms

14      1   Anna:prophet    Luke 2:36-37

14      2   Deborah: prophetess, judge, military leader    Judges 4:4-5

14      3  Esther: national deliverer   Esther 4:15-16

15      4  Huldah: prophetess    2 Kings 22:14 and 2 Chronicles 34:22

16      5  Miriam: prophet    Exodus 15:20

16      6  Noadiah: prophet    Nehemiah 6:14

16      7  Phoebe: deacon Romans 16:1

17      8  Priscilla: co-worker    Six New Testament texts

17      9  Prophetess without a name:    Isaiah 8:3

18      10  Junia:    Romans 16:7

19     Chapter 4 Jesus' Interaction with Women 19

19       Jesus and the Woman at the Well    John 4

21      Jesus and the Adulterous Woman    John 8

22    Conclusion

Introduction

Our thesis is that the Bible teaches gender equality.

We want to carry that conviction graciously but tenaciously. In potentially hot issues we always strive to seek light and not heat. In our fractured state, we live in a world overflowing with instinctive combativeness. There are profound challenges ahead. We desire to underscore our thesis in ways that encourage responsible, non-combative consideration.

Further, we will resist temptations to spend words and pages discussing the many factors that are related but non-essential. For example, chapter 3 about women leaders in the Bible could have pages and pages of fascinating and relevant material about Deborah or Esther. We will restrain our focus to viewing Deborah and Esther as God-approved female leaders in his plan. `

There are indications that the climate of gender equality opinion world wide continues to progress but at a halting pace. We want to encourage that progress by calling for wider compliance with the Bible's teaching concerning the place of women. However, let us be discriminating as we sound forth that call.

We want to be reverent of the Bible. The fact of the matter is that reverence for the Bible does indeed lead us to take penetrating looks. That is our intent. When one text seems to contradict another text, we want to be honest about it, and also to be respectful of the Bible. We aim to apply that honesty and that respect in tandem. There's no software program that inserts the desired spirituality into this task.

Most of the quotes from the Bible are from the NIV.

Chapter 1 Honest Interpretation

Our need of the hour, as regards the place of women in religion, is for the guiding light of honesty in biblical interpretation. That honest interpretation requires that we (1) grow beyond proof texting, (2) recognize the Bible's progression in Christlikeness toward all persons, and (3) give thought to how Jesus could believe in gender equality and yet not teach that belief more aggressively. Religion 101 should include emphases on these three requirements. It's a critical moment when an individual resolves to be honest with all of scripture.

Our first attempts at honest biblical interpretation may feel like being in a small boat on high seas with heavy wind. But the wind and the waves will yield to a disciplined and persistent intent to find unifying perspectives on the Bible.

Regarding our views of gender equality, many of us have walked in well defined ruts for decades. It's not easy for us to accept and embrace outlooks that are essentially different from our established less-than-honest biblical interpretations. The need of the hour is for honesty in these interpretations by taking the entire Bible's teachings into account. The more we employ that honesty, the greater we will find our resources of strength and courage to understand and obey the rest of scripture as well.

Beyond Proof Texting

We've heard that both Communism and Nazism can claim support in the Bible. If we allow proof texting, that's true. Proof texting often looks like a charioteer with two headstrong horses, each headed in a different direction. Here we are issuing a challenge for the reader to dare to dissent from proof texting: to resolve never to lift the text out of the context. We have seen individuals who have grown into this about face. We want to see more of that. It is possible to unlearn our proof texting habit; we can do that.

We want to take the entire Bible into view as we interpret any passage. That view is essential now as we consider the place of women. A credible interpretation of any passage requires realistic consideration of every other Bible text that touches on the same issue. It is dishonest to choose the texts we prefer and disregard other passages. We also want to discover honest understanding of the difficult passages. For example, Solomon had 700 wives and 300 concubines (1 Kings 11:3), but Paul writes three times about a church leader being the husband of one wife (1 Timothy 3:2; 3:12; and Titus 1:6). So, is it biblically acceptable today for a man to have multiple wives and concubines? We have the capacity to grow, and we want to grow beyond the blind bias reflected in proof texting. We want to practice a method of interpreting that takes all the Bible into account. To find and practice that method will require that we break away from herd thinking, and do our own thinking individually.

The fact that we need to discuss proof texting at all reveals some embarrassing realities in this issue. It would be nice to think that all of us are grown up enough and honest enough that we are escaping from the past chains of any proof texting. But the temptation is strong and does indeed need to be faced and dealt with. It is an all too common practice. And proof texting is spiritual quicksand.

The Bible's Progression Toward Christlikeness

What then is the remedy for proof texting? It's not a casual question. Proof texting creates impossible chasms of belief between the texts we like and the texts that are difficult. Can we somehow cross over those abysses? Is there a pattern of biblical interpretation that bridges those chasms? There is.

Legitimate Bible interpretation requires that we grasp an understanding of its forward movement. The Bible does indeed move forward in its Christlike outlook on some important issues, gender equality included. Examples are: (1) our enemies; (2) marriage; and (3) Jesus, the Messiah.

When we face confusing challenges in interpreting a Bible question, usually it is advantageous to consider how we go about interpreting similar Bible questions. That's the approach we'll take now.

Concerning our enemies, we see a clear and definite progression in the way God leads us to think about them. At Jericho, near complete annihilation was the godly way to go. They devoted the city to the Lord and destroyed with the sword every living thing in it: men and women, young and old, cattle, sheep and donkeys (Joshua 6:21). Afterward, when they discovered that Achan had kept some of the spoils of Jericho, all the Israelites stoned Achan and his family and burned their bodies (Joshua 7:25 NLT). Today, in view of the New Testament, we sense God's call to a kinder outlook about our enemies.

Then Old Testament fury was fulfilled by New Testament grace. Jesus established a very different tone and atmosphere when he taught us: 43 You have heard the law that says, Love your neighbor and hate your enemy. 44 But I say, love your enemies! Pray for those who persecute you! 45 In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and the unjust alike. 46 If you love only those who love you, what reward is there for that? Even corrupt tax collectors do that much. 47 If you are kind only to your friends, how are you different from anyone else? Even pagans do that (Matthew 5:43-47).

In comparing the Joshua texts with Jesus' Matthew 5 teaching, careless interpretation may perceive the necessity of choosing between two different teachings. But they are not merely two different teachings. More thoughtful interpretation sees a progression in the way God leads us to think about issues. From faithfulness to God demonstrated in destroying ungodly people, the Bible progresses to faithfulness to God demonstrated in loving our enemies. It's all too common to hear Bible teaching that approves preferred passages and ignores the others as if they were not even there in the Bible.

We believe that Jesus' Matthew 5 teaching is how God would have us look at our enemies today. Jesus did not say that Joshua and the Old Testament's cruel treatment of enemies was wrong; but he did say that it did need to be fulfilled (Matthew 5:17). Without the fulfillment concept, our biblical interpretation would be destined to think of mutually exclusive biblical teachings. This fulfillment concept gives continuity to the Bible's various texts which otherwise might seem contradictory.

We believe that the Bible's forward movement toward Christlikeness in this issue is from hatred and destruction of our enemies toward loving them. This outlook enables us to honor all of the Bible.

Concerning marriage, recall again Solomon's hundreds of wives and concubines (1 Kings 11:3). Nowhere in the Bible do we find God or anyone else speaking against that practice. In that Old Testament day and time, it obviously was accepted as a normal part of God's plan. The New Testament however in several texts speaks of a church leader being the husband of one wife (1 Timothy 3:2; 3:12; Titus 1:6).

We perceive that the Bible's forward movement in this issue is from multiple wives toward one man, one wife.

Concerning Jesus the Messiah, the prevailing Old Testament view was that the Messiah would conquer all of Israel's enemies (Numbers 24:17-19). Two New Testament texts show us that in New Testament times this still was indeed the prevailing view. First, the thousands who flocked around Jesus on Palm Sunday all disappeared by the time of his trial a week later. They disappeared because he was not fulfilling their expectations of a conquering Messiah. Second, even after Jesus' personal teaching for three years; even after his crucifixion, resurrection, and appearances to them; still his disciples asked Jesus, Lord, are you at this time going to restore the kingdom to Israel (Acts 1:6)?

It's astounding that even Jesus' own personally selected disciples, just days before Pentecost, still had the idea that Jesus was going to lift Israel up. Over and over again, Jesus himself had explained to them the nature of the kingdom and of his Messiahship, but they remained oblivious. That's a warning to us to be thoughtful and attentive in our Bible study; there may be something there that we've missed.

We believe that the Bible's forward movement in this issue is from a conquering Messiah to a Suffering Servant Messiah. (And it's very interesting that this Suffering Servant Messiah idea was present in the Old Testament [Isaiah 42:1—4 ; 49:1—6; 50:4—11; 52:13—53:12] even though it was not understood then either by a great many people.)

With those three examples in mind (our enemies; marriage; and Jesus the Messiah), we turn now to look into the Bible's forward Christlike movement in its teaching about women.

In a nutshell, we understand that movement to be from women as possessions toward women as persons. In those days, a woman was a thing to be possessed, like a horse or a cart. The forward Christlike movement of scripture is to the effect that women are individuals, created in the image God (Genesis 1:27). By proof texting, there are numerous claims that the Bible supports the demeaning place of women.

(Of course, we'll be tempted to say that hating our enemies, multiple wives, and a conquering Messiah are in fact God's will, as well as is the demeaning place of women. Whenever we respond to scripture challenging us, too often what we do is that we remake God in our image. That's true regarding gender equality.)

Why Did Christ Stop Short?

Now let's explore briefly a most obvious question: if we accept the forward movement in scripture about enemies, marriage, and Jesus the Messiah, the logical question becomes, why didn't Jesus teach final truth about everything? If he believed in women's equality, why didn't he take a clear and public stand? Why didn't he start a women's rights revolution?

For an enlightening perspective, let's look at another issue first: slavery. See what Paul says: Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ (Ephesians 6:5). And in Colossians 3:18-23 he says much the same thing to children, parents, slaves, masters. In the first century, one criticism leveled at the growing Christian faith was that Christians were bad Roman citizens, promoting discord and disloyalty to the Roman authorities. Therefore, Paul frequently encouraged his readers to be peace loving, law abiding citizens. The time was not right however, for Paul to launch a campaign to free the slaves. That would come later in history.

Today hardly anyone believes that God approves slavery. Two centuries ago in America, however, there were those who cited Paul's two New Testament passages to prove biblically that slavery was just a part of God's plan for mankind.

With that slavery example in mind, we can look back in time and see that Jesus surely realized tragic shortcomings in mankind's treatment of women and slaves. He did indeed plant seeds of respect for individuality. The kind of revolution that he birthed, however, was not one of conflict and violent battles. Rather he laid the groundwork for revolutionary hearts which can never be finally defeated.

God works this way. In Galatians 3:19 Paul asks why God gave Israel the law (the Ten Commandments and other related religious rules), but then waited 2000 years to send Jesus to fulfill the law? Why didn't he just send Jesus in Moses' day and time? Understanding does not come immediately to children or to adults. Many things a four year old cannot understand, no matter how well they are explained. So the wise parent waits until the child's understanding is more developed. Similarly, mankind in Moses' day could not comprehend the kind of Messiah Jesus would be. So God waited until the time was right, and then sent his son in the fullness of time (Galatians 4:4). In due time — God's time — Jesus took center stage. God works that way. That's why it may seem to us that Jesus stopped short.

There's a plan at work. Jesus was not God's afterthought, 2000 years after he gave Moses The Ten Commandments. Neither is gender equality an afterthought. It is a noble precept, and there's a plan at work. In the matter of women's equality, today our understanding is capable of grasping the idea. The time has come.

We are embarking on a journey to highlight the Bible's basis for gender equality. On that journey, we need an epidemic of honesty in biblical interpretation. Let us be infectious about exercising our moral responsibility in grasping the Bible's message. We know adult age individuals who habitually choose the simple answers in politics, relationships, careers, and religion. We also know individuals who apply themselves admirably to learning and understanding in life's confusing issues. These pages are intended to summon us to abandon childish and simplistic answers in interpreting the Bible. As we consider the six texts mentioned in the upcoming Chapter 2, let us embrace the challenge to apply ourselves to learning and understanding the Bible.

Chapter 2 Bible Texts

At first blush there is a bone-deep divide between some Bible passages and some other Bible passages. In all honesty, our minds are boggled by this seeming inconsistency. We'll call attention to three Bible passages about Christlike gender equality — texts that give evidence of the forward movement of scripture. Then we'll call attention to three passages that subordinate women — texts that can be used as proof texts to support the subservient place of women. These texts will highlight the necessity of our rejecting proof texting and committing to a method of biblical interpretation that takes all passages into account. That's the only way we can face and process successfully the ambiguity of seemingly contradictory texts.

Passages About Gender Equality

Male and Female Created He Them

26 Then God said, Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground. 27 So God created mankind in his own image, in the image of God he created them; male and female he created them. (Gen 1:26-27)

The word mankind includes women. In the image of God he created them. Women were created in God's image just as men were.

(In the English language we have inherited a complication to women's equality: it has been, and perhaps still is, good English to speak of an unnamed or unknown person as he. In an individual's informal writing, or in the government's formal policies, it is understood often that he may mean whoever fits in that scenario. It's awkward to try to get in the habit of saying he or she, and to also say an equal number of times she or he. It remains to be seen how this inelegant problem will play out.)

In Christ There is Neither Male nor Female

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

The Bible does away with the distinctions that we honor in error. We might paraphrase this verse, There is neither us home grown citizens nor immigrants, neither boss nor employee, nor is there man and women, for in Christ all are equal to each other.

Submit to One Another

21 Submit to one another out of reverence for Christ (Ephesians 5:21).

Biblical submissiveness is a Christlike attitude toward all others, rather than functioning at a certain level in a pyramid of authority. In this respect the boss is submissive to the newest employee, and the coach is submissive to the guy on the third string.

It is essential that we maintain a line of distinction between two kinds of submissiveness. The first, biblical submissiveness, is a humility that every person is called to hold toward every other person.

The second kind of submissiveness is that in a business or in the military. The CEO certainly has authority to direct the company employees' job assignments. If she orders her life by pyramids of authority, then she may consider that her attitude toward the company's employees is irrelevant; she can be rude and demanding. If, however, she orders her life by reverence for Christ, then her attitude toward the employees is courteous, respectful; in other words, she's biblically submissive at the same time she has authority over employees.

This biblical submissiveness applies equally to men as well as to women: submit to one another. Women's subservience to men is not biblical teaching.

These then are three Bible passages in which we see Christlikeness toward all persons demonstrated by men toward women, as well as vice versa.

Next we will look at three passages that almost nobody lives by. Keep in mind that we are looking for an honest way to reconcile the seeming disparity between the previous three passages and the next three passages.

Passages That Subordinate Women

Your Husband Shall Rule Over You

To the woman he said, I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you. (Genesis 3:16)

That's clear enough. There can't be any doubt about what that says. We interpret this passage in ways similar to our interpretation of God's command to Joshua to exterminate the people of Jericho. We must be reverent of scripture, but reverence does not demand closed eyes or a closed mind. We recognize that Jesus and the New Testament move us forward toward gender equality. Thereby the husband who desires to live out Christlikeness is submissive to his wife, as she also is submissive to him.

Women Cannot Teach Men

11 A woman should learn in quietness and full submission. 12 I do not permit a woman to teach or to assume authority over a man; she must be quiet. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner. (1 Timothy 2:11-14)

In the first quarter of the twenty-first century, some churches are seeing a revival of the idea that a woman should not teach men. But of course, no one adheres to all of verse 12, as we shall note in the next passage, 1 Corinthians 14:34-35.

Disgraceful for Women to Speak in Church

34 Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. 35 If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. (1 Corinthians 14:34-35)

While the idea that women should not teach men may be on the increase, we don't hear much preaching or teaching about women being quiet in church. Is it not pertinent to ask why we ignore this text? And we do indeed ignore it, don't we?! Here we see again the necessity of giving up our proof texting approach in order to understand scripture.

It makes Christian people look ridiculous when we claim to take all of the Bible literally. That's intellectually senseless. It's a snare that sounds good for a moment, but quickly leads to a dead end. We don't take literally executing adulterers (Leviticus 20:10;), stoning to death a stubborn and rebellious son (Deuteronomy 21:18-21), hating our family (Luke 14:26), or some other Bible texts.

There is an honest, God-fearing approach to our handling anomalies like the previous three texts. The necessary gist of understanding concerning these and other Bible texts is that at times the Bible reflects the religious customs of a particular day and time, customs which the Lord intended for us to grow beyond.

This reality does not need to be mysterious and enigmatic for us. As we noted in the section on Biblical Progression Toward Christlikeness, timely customs about enemies, marriage, and the Messiah found fulfilled emphases in Jesus' New Testament teaching. To adapt President John F. Kennedy's analysis concerning peace, gender equality is a daily, a weekly, a monthly process, gradually changing opinions, slowly eroding old barriers, quietly building new structures. We can devise similar approaches to promoting gender equality as well.

Chapter 3 Women Leaders in the Bible

Biblical Leadership Terms

If religious leaders were called by the same names today that they were called by in biblical times, we would see women today in the same leadership positions as men. In the Bible we find women who were prophet, prophetess, deacon, judge, national deliverer, co-worker or military deliverer. Those thoughts are alien to our instinctive thoughts, but there it is, clear as day, in the Bible.

Taking a look at the women leaders in the Bible will help us to open our eyes to gender equality. We each must function within the limits of our comprehension. Most of us have a background which severely limited our comprehension of gender equality. Just taking a look at these Bible passages about these nine women can expand our comprehension.

One most relevant issue among Christians today is whether women can serve biblically as leaders. Or are preaching, teaching, and some other church leadership roles reserved for men? In answer, we will look at a gallery of Bible characters: nine women who held leadership roles, obviously with God's approval. (We will also consider Junia: a tenth person whose gender we're not sure of.)

The Bible has several women being called prophetess or prophet. The name prophet is applied in different ways in the Bible: one who preaches; one who interprets the Lord; one who foretells the future; and more. No other prophet arose like Moses (Deuteronomy 34:10). Two dozen texts refer to Jesus as a prophet. Whatever else we conclude about the meaning of the word prophet, the person so called was honored, respected, and paid tribute. The Bible recognizes prophets of both genders. It is unbiblical discrimination to try to limit prophecy to men.

Some of these women were not one hundred percent faithful to the Lord all the time. But then, neither was self-centered Judge Samson, and still the Lord used him. Outstanding prophet Moses also had some prominent faults too.
1   Anna: prophet   Luke 2:36-37
2   Deborah: prophetess, judge, military leader   Judges 4:4-5
3   Esther: national deliverer   Esther 4:15-16
4   Huldah: prophetess   2 Kings 22:14; 2 Chronicles 34:22
5   Miriam: prophet   Exodus 15:20
6   Noadiah: prophet   Nehemiah 6:14
7   Phoebe: deacon   Romans 16:1
8   Priscilla: Priscilla and Aquilla six times in the New Testament, always a couple
9   Prophetess without a name:   Isaiah 8:3
10   Junia:   Romans 16:7

1 Anna: Prophet

36 There was also a prophet, Anna, the daughter of Penuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, 37 and then was a widow until she was eighty-four. She never left the temple but worshiped night and day, fasting and praying. (Luke 2:36-37)

At a time when there were no male prophets, lady Anna was recognized as a prophet. Only the priests were allowed to live in the temple, so she never left the temple most likely is a figure of speech meaning that she was in the temple often. We're not sure what kind of prophet Anna was. In her brief biography, Luke paints a picture of a special lady whose life was rewarded and fulfilled when she saw the new born Jesus brought to the temple.

2 Deborah: Prophetess, Judge, Military Leader

4:4 Now Deborah, a prophet, the wife of Lappidoth, was leading Israel at that time. 5 She held court under the Palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the Israelites went up to her to have their disputes decided. (Judges 4:4-5)

In three different ways Deborah seems to have overcome discrimination against women leaders. Her identity as a prophet seems to have consisted of her charisma that the people perceived to be of the Lord.

How was she leading Israel? What did this leadership consist of? The clues in chapter 4 are: held court; Israelites went up to her; to have their disputes decided; and her giving orders to the Israelite commander Barak (Judges 4:6).

She held court. Today we would seldom speak of anyone holding court other than the one who actually presides as the person with the most authority in the courtroom. Whatever terms we use, it's clear that Deborah was recognized by Israel as The Judge. They came to her to have their disputes decided.

Concerning her role in Israel's military, Judges 4:6-7 reports Deborah giving directions to another military leader, Barak. It was Deborah who hatched a plan to defeat the Canaanites. In the chain of command, it seems that Barak was under Deborah in authority, that she was the highest ranking military authority.

3 Esther: National Deliverer

15 Then Esther sent this reply to Mordecai: 16 Go, gather together all the Jews who are in Susa, and fast for me. Do not eat or drink for three days, night or day. I and my attendants will fast as you do. When this is done, I will go to the king, even though it is against the law. And if I perish, I perish. (Esther 4:15-16)

It was the fifth century BC. Persian King Xerxes was about to be maneuvered by racist Haaman into declaring that on a certain day good Persians could legally murder Jews indiscriminately. Queen Esther was the one who stepped up to deliver the nation. At first she sought to avoid that courageous act, but then she sent the two verses printed above to her uncle Mordecai. He was the righteous man in the story, but it was the young woman who made the difference. At the threat of losing her life for being too forward, Esther went uninvited to the king. She took the initiative to inform him what was happening behind his back. The result was a great victory for the Jewish people rather than mass murder. In the twenty-first century, Jews still celebrate The Feast of Purim, recalling Esther's leadership and God's deliverance that day.

4 Huldah: Prophetess

14 Hilkiah the priest, Ahikam, Akbor, Shaphan and Asaiah went to speak to the prophet Huldah, who was the wife of Shallum son of Tikvah, the son of Harhas, keeper of the wardrobe. She lived in Jerusalem, in the New Quarter. 15 She said to them, This is what the Lord, the God of Israel, says: Tell the man who sent you to me, 16 'This is what the Lord says: I am going to bring disaster on this place and its people, according to everything written in the book the king of Judah has read. 17 Because they have forsaken me and burned incense to other gods and aroused my anger by all the idols their hands have made, my anger will burn against this place and will not be quenched.' 18 Tell the king of Judah, who sent you to inquire of the Lord, 'This is what the Lord, the God of Israel, says concerning the words you heard: 19 Because your heart was responsive and you humbled yourself before the Lord when you heard what I have spoken against this place and its people, that they would become a curse and be laid waste, and because you tore your robes and wept in my presence, I also have heard you, declares the Lord. 20 Therefore I will gather you to your ancestors, and you will be buried in peace. Your eyes will not see all the disaster I am going to bring on this place.' (2 Kings 22:14-20) (2 Chronicles 34:22-28 has the same message and almost the same wording.)

In this passage we see men going to a woman to learn what the Lord's word is. Scripture gives no indication that she was in any way out of the Lord's will. A priest goes to speak with Huldah, the prophet. She tells him that the Lord has two pronouncements to make: (1) he's going to bring disaster because the people have forsaken him, and (2) he's going to spare the king of Judah because he had humbled himself before the Lord.

5 Miriam: Prophet

19 When Pharaoh's horses, chariots and horsemen went into the sea, the Lord brought the waters of the sea back over them, but the Israelites walked through the sea on dry ground. 20 Then Miriam the prophet, Aaron's sister, took a timbrel in her hand, and all the women followed her, with timbrels and dancing. 21 Miriam sang to them: Sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea. (Exodus 15:19-21)

Many times when God is performing mighty acts, nobody perceives that it's God. The multitude that followed Moses out of Egypt proved to be a fickle bunch. Miriam's prophecy here consists of giving the Lord the praise for their great deliverance. Somebody needed to provide that leadership at that moment. Women can do that on occasion, entirely within the will and plan of God.

As we have noted about some other of these nine women leaders, Miriam was not always a perfect prophet; she had some outstanding shortcomings. But as we have also noted, Samson and other outstanding men who were used for God's divine purposes, also had some outstanding shortcomings.

6 Noadiah: Prophet

Remember also the prophet Noadiah and how she and the rest of the prophets have been trying to intimidate me. (Nehemiah 6:14)

This text is part of a prayer of Nehemiah, as he cites to God the names of several individuals who have tried to hinder his work of rebuilding the walls of Jerusalem.

This is the only mention of the woman Noadiah in the Bible. (A man named Noadiah is mentioned in Ezra 8:33.)

7 Phoebe: Deacon

1 I commend to you our sister Phoebe, a deacon of the church in Cenchreae. 2 I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me. (Romans 16:1-2)

In writing to the Romans, whom Paul had not visited prior to his writing to them, he refers to Phoebe as a deacon, the same word used elsewhere in the New Testament for deacons. It means servant. Further, he asks his readers (which certainly included men) to give her any help she may need from you.

Surely we also are the recipients of the Bible's call to give any help a deacon may need from us too. The gender of the deacon is irrelevant.

8 Priscilla: Co-Worker

There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them, 3 and because he was a tentmaker as they were, he stayed and worked with them. (Acts 18:2-3)

Paul stayed on in Corinth for some time. Then he left the brothers and sisters and sailed for Syria, accompanied by Priscilla and Aquila. Before he sailed, he had his hair cut off at Cenchreae because of a vow he had taken. 19 They arrived at Ephesus, where Paul left Priscilla and Aquila. (Acts 18:18-19)

He (Apollos) began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately. (Acts 18:26)

Greet Priscilla and Aquila, my co-workers in Christ Jesus. (Romans 16:3)

Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. (1Corinthians 16:19)

Priscilla and her husband Aquila are named six times in the New Testament, always as a couple. Four times her name appears first. Most often in scripture's lists of names, the most important people's names appear first. Paul calls them my co-workers in Christ Jesus.

9 Prophetess Without a Name

And I went unto the prophetess; and she conceived, and bare a son. Then said Jehovah unto me, Call his name Maher-shalal-hash-baz. (Isaiah 8:3)

This unnamed prophetess was Isaiah's wife. Apparently she was called prophetess either because she possessed a prophetic gift like Huldah and Deborah, or because she was the wife of the prophet Isaiah. We have no biblical example of another woman being called prophetess because her husband was a prophet.

The bottom line is that the Bible does indeed recognize this woman as a prophetess. That recognition is another biblical evidence that God approves women in leadership roles.

10 Junia

Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. (Romans 16:7)

Honest interpretation requires a recognition that various commentators conclude that Junia was a woman, others that he was a man. Some conclude that outstanding among the apostles means that Junia was an apostle; others, that Junia lived and ministered in the vicinity with apostles. In any event, Junia was a Christian before Paul was, and they two had both served in prison at some time, perhaps at the same time and location.

(Some translations spell the name as Junias rather than Junia.)

The Bible presents to us these nine women (and possibly Junia) as examples of God's approval of females leading men. These women were, to use Martin Luther King's famous phrase, creatively maladjusted. Let us follow in their footsteps toward another of Dr. King's visions: a circle of dedicated nonconformists. Perhaps our focus on these leaders will galvanize our commitment to highlight the Bible's view of women. In God's eyes, men can lead, and/or women can lead. Gender is immaterial. Regarding women's place, we are highlighting gender equality as a direction in which scripture moves.

Chapter 4 Jesus' Interaction with Women

Perhaps in carefully studying Jesus' interactions we can get a sense of how foundational gender equality is to our appreciation of the Bible. The gospels record Jesus having significant interactions with women. We'll take note of two of those profoundly meaningful accounts. Significantly out of step with his culture, Jesus demonstrated his respect for women as persons. If our hearts are open to him, he will challenge some of our old dark unmapped feelings.

Jesus and the Woman at the Well

4 Now he had to go through Samaria. 5 So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. 6 Jacob's well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about noon.

7 When a Samaritan woman came to draw water, Jesus said to her, Will you give me a drink? 8 (His disciples had gone into the town to buy food.) 9 The Samaritan woman said to him, You are a Jew and I am a Samaritan woman. How can you ask me for a drink? (For Jews do not associate with Samaritans.)

10 Jesus answered her, If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.

11 Sir, the woman said, you have nothing to draw with and the well is deep. Where can you get this living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?

13 Jesus answered, Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.

15 The woman said to him, Sir, give me this water so that I won't get thirsty and have to keep coming here to draw water.

16 He told her, Go, call your husband and come back.

17 I have no husband, she replied. Jesus said to her, You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.

19 Sir, the woman said, I can see that you are a prophet. 20 Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.

21 Woman, Jesus replied, believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in the Spirit and in truth.

25 The woman said, I know that Messiah (called Christ) is coming. When he comes, he will explain everything to us.

26 Then Jesus declared, I, the one speaking to you, I am he. (John 4:4-26)

Some other types of interaction with this woman would have been in keeping with the customs of Jesus' day. He could have ignored her altogether, avoiding conversation. He could have snubbed her with rude words or body language. He could have gone on the offensive, castigating her for her sins. Any of these interactions would have been viewed by religious people of his day as normal and acceptable in the eyes of God.

But Jesus respected women as persons loved by God. Therefore, so should we.

Firstly, respectable Jewish men did not greet a woman in public. Some of the rabbis even forbade a man to greet his own wife in public. Jesus set an example for us, that it is a good thing to interact with a woman as a person, even when it goes against some of our religious friends' guidelines.

Secondly, we believe this was a woman of ill repute. She had left her residence in the town of Sychar, a half mile or a mile away, to come get water from Jacob's well. Sychar had wells, but in a public place like a well in town she would have had to interact with rude people. She was seeking to avoid people. Also, noon was hot enough that most people drew water earlier or later in the day. She was intentionally avoiding people. In short, Jesus treated her like a person, which other people apparently did not do.

Thirdly, some Bible commentators believe that what we have is an abbreviated version of a significantly longer conversation. It must also have been a warm exchange, judging by the fact that she opens up about some of her deep thoughts and beliefs. It must have been a genial exchange; if Jesus had used an abrasive conversational tone, she would not have forgotten her water jar (John 4:28), and gone back to Sychar sharing her testimony, by which many believed in Jesus (John 4:39).

Fourthly, why did John tell us that Jesus had to go through Samaria (verse 4)? Samaria lay between Judea to the south and Galilee to the north. Jesus and his disciples were going from Judea up to Galilee. Since Jews do not associate with Samaritans, often Jews going up to Galilee would go around Samaria: crossing east over the Jordan River, traveling north, then crossing west over the Jordan into Galilee. But Jesus had to go through Samaria. Why? He was setting an example for us, an example of facing and overcoming prejudice in general, and in particular prejudice toward women.

Today, some types of men's interactions with women would be in keeping with some current religious customs. Men can avoid interacting with women on any significant level. Men can be rude to women. Men can focus on a woman's shortcomings. Any of these interactions will be viewed by many of our generation's religious people as normal and acceptable in the eyes of God.

But it's not acceptable in God's eyes. That's why Jesus had to go through Samaria: to call us out at the point of respecting women as persons.

Jesus and the Adulterous Woman

In John's account of the woman caught in adultery, Jesus gives us another example of breaking through popular judgementalism about women. While others were itching to do her harm, he poured the warm waters of forgiveness into her life.

3 The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group 4 and said to Jesus, Teacher, this woman was caught in the act of adultery. 5 In the Law Moses commanded us to stone such women. Now what do you say? 6 They were using this question as a trap, in order to have a basis for accusing him.

But Jesus bent down and started to write on the ground with his finger. 7 When they kept on questioning him, he straightened up and said to them, Let any one of you who is without sin be the first to throw a stone at her. 8 Again he stooped down and wrote on the ground.

9 At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. 10 Jesus straightened up and asked her, Woman, where are they? Has no one condemned you?

11 No one, sir, she said.

Then neither do I condemn you, he declared. Go now and leave your life of sin. (John 8:3-11)

Jesus' words in verse 11 were essentially his message to her accusers as well.

The question that takes us to the heart of the matter is this: why did they not also bring the man? She didn't do that alone, did she?!

Before Jesus addressed the woman's sinfulness, he first addressed the teachers of the law and the Pharisees. There are numerous guesses as to what Jesus actually wrote in the sand. Whatever it was, the hypocritical accusers quickly abandoned the case and disappeared.

It's instructive for us to note that, if Jesus dealt with the worst sin first, then he obviously considered hypocrisy worse than adultery.

From the conversation that John recorded for us, the woman did not have to prove herself before Jesus demonstrated courtesy and care toward her. We may rightly say that Jesus was just that kind of person; that's true. But it's also true that he is giving us an example of treating women with respect and kindness that was higher than the religious teaching of his day. His example was actually in opposition to religious teaching of his day. That example is relevant today as well.

We should not try to overlook Jesus' go now and leave your life of sin. Yes, he did indeed confront her with her sinfulness. He didn't overlook it or act like adultery is acceptable to God. Also, however, let's not overlook the fact that he didn't go on and on about it. He treated her like a human being. If we must take note of his leave your life of sin, then in all interpretive honesty we must also take note of his neither do I condemn you. Others did, but he didn't.

In other of Jesus' interactions we see his consistent treatment of women as created in God's image as much as men were.

Conclusion

In conclusion, our take-home message is that gender equality is thoroughly biblical, godly, and Christian.

That outlook is the tipping point for many of us concerning the issue of gender equality. As we behold and sign on to that outlook, something unlocks within us, and it will be a lot like turning on the light in a dark room.

Several countries' women's rights organizations bode well for the gender equality movement. There are reasons to be encouraged. Still, however, we have a long way to go. We religious people, with our aim at biblical morality, should be leading the way.

Let us show some disposition to treat all people, both women and men, kindly and fairly. In this and in all issues, we want to move from enmity to amity. For a rational person, it is not biblical to hate our enemies, or for a man to have hundreds of wives, or for us to prolong the demeaning place of women in the twenty-first century. Because the Bible teaches gender equality.