How Does the New Testament As A Whole View Women?

How Does the New Testament As A Whole View Women?
An Excerpt of an article by John Zens found at:

http://searchingtogether.org/free-to-function.htm

I'm giving this its own post since it is a sizable excerpt with plenty of "meat" to discuss on its own merit.

How Does the New Testament As A Whole View Women?

Before coming to 1 Tim.2:12, which is often seen as a restrictive text regarding females, it is imperative for us to review the overwhelmingly positive picture of Abraham’s daughters painted in the New Testament (Luke 13:16). This information cannot be dismissed or forgotten when reflecting on two passages, 1 Cor.14:34-35 and 1 Tim.2:12, that mention concerns about some sisters.

**Neither the Gospel narratives nor the recorded words of Jesus ever put restrictions on the ministry of women.

**Jesus fully accepted women as his disciples and they accompanied him in his travels with the male disciples (Luke 8:1-3). These women also supported the mission of Jesus with their own resources. These facts may be much more significant that it initially appears. In the first century it was unheard of for a Jewish rabbi to have female followers. Luke reports this rather matter-of-factly, yet this band of women, men and Jesus was hardly kosher to the curious onlookers as they went from city to village.

**After Simeon took the baby Jesus in his arms and saw God’s salvation, Anna the prophetess “gave thanks to God and spoke of him [Jesus] to all the ones expecting redemption in Jerusalem” (Luke 2:25-38). Anna did not just proclaim Christ to women, but to “all.”

**Jesus applauded the evangelistic efforts of the Samaritan woman (John 4:35-38). After experiencing a revelation of Jesus, she left her jar at the well and went to her city telling men, women and children about the Messiah (John 4:28-29). Everyone in Sychar knew about her history of broken relationships, yet she boldly proclaimed Jesus as the Messiah – a Redeemer even for those outside of Judaism!

**In the context of Jesus’ crucifixion the male disciples fled, yet the women were present and they helped in his burial (Matt.27:55-56,61; Mark 15:40-41; Luke 23:55-56; John 19:25-27).

**A woman’s testimony was disallowed as evidence in first century courts. Yet the Lord chose females to be the first witnesses and proclaimers of his resurrection (John 20:1-2, 11-18; Luke 24:1-11, 22-24; Mark 16:1-8; Matt.28:1-11).

**After Christ’s ascension, 120 men and women prayed together and chose a replacement for Judas Iscariot (Acts 1:14-15).

**The Spirit came upon the 120 disciples and they spoke the wonderful works of God in many foreign languages (Acts 2:1-4).

**Some thought that what was occurring on the Day of Pentecost was evidence of too much wine, but Peter insisted that it was a fulfillment of what Joel prophesied would come to pass – “your sons and daughters will prophesy….I will pour out my Spirit on my male and female slaves and they will prophesy” (Acts 2:17-18). There is no suggestion that males may prophesy freely, but that females are restricted in some ways.

**Philip the evangelist had four virgin daughters who prophesied (Acts 21:9). We would not be wrong in assuming that there were many other sisters who had this gift, not just Philip’s offspring.

**Paul entrusted his letter to the Romans to Phoebe, and she delivered it. She was a deacon in the assembly at Cenchrea and Paul has the highest regard for her (Rom.16:1-2). Paul recognized her as a prostatis, which carried with it the idea of leadership (cf. 1 Thess.5:12).

**Paul designates Priscilla and Aquila as his “co-workers” (Rom.16:3). The same word is used with reference to people like Timothy and Titus.

**Junia and Andronicus (wife/husband or sister/brother) were greeted by Paul as “outstanding among the apostles” (Rom.16:7). They were his relatives and had been in prison with him. There were people called “apostles” who were not among the Twelve, like Barnabas. Junia was also among such apostolic workers. There is no reason to think that she was the only such female apostle.

**Among all the people Paul greeted in Romans 16, ten were sisters among whom were “Tryphena and Tryphosa [who may have been twins], women who work hard for the Lord” (Rom.16:12).

**In line with Acts 2:17-18, Paul encouraged brothers and sisters to prophesy in the gatherings (1 Cor.11:4-5; 14:23-24).

**The open meeting Paul describes in 1 Cor.14 envisions all the men and women – “the whole assembly” – “each one of you” – “you may all prophesy one by one” – functioning together in an encouraging manner.

**Gal.3:28 indicates that “in Christ” human distinctions, like male and female, are no longer norms of judgment in the congregation. In the first century, prejudices abounded in folks’ minds when certain people like “Gentile,” “Jew,” “slave,” and “woman” were mentioned. Paul is saying that in the body of Christ this should not be the case.

**Women were prominent in the assembly at Philippi, beginning with Lydia’s home. In Phil.4:3 Paul asks for two sisters – who must have had no small spiritual influence in the body – to be at peace with one another. He calls Euodia and Syntyche “co-workers” and “co-strugglers” in the gospel.

**2 John is addressed to “the elect lady and her children.” This probably refers to a respected sister in whose home the saints gathered. She had apparently exerted significant spiritual influence upon a number of people. Women’s homes are mentioned as meeting places for the brethren in Rom.16:5, 1 Cor.1:11, 16:9 and Col.4:15.

**In Rev.2:20-24 Christ rebuked the Thyatiran congregation for allowing a false prophetess, nicknamed “Jezebel,” to “teach” some of the Lord’s servants to sin grievously. If it was such a crime for a woman to teach the brethren, why didn’t the Lord just condemn the assembly for even allowing a woman to instruct others? This incident in Thyatira implies that the assembly permitted other male and female prophets to teach the truth. Christ’s bone to pick with them wasn’t that a woman taught, but that what this woman set forth was false teaching. We will come back to this passage in the course of our investigation of 1 Tim.2:12.

This survey of New Testament highlights concerning women is important because it reveals the freedom of the sisters to function in the kingdom. In the general flow of the New Testament there are no jitters about “restrictions” upon Christ’s daughters. Such a survey also should also serve as a corrective to those who squelch and intimidate the sisters by using their interpretation of two passages – 1 Cor.14:34-35 and 1 Tim.2:12 – to cancel out the ministry of sisters unfolded in other Scriptures."

WHAT WERE WOMEN CREATED FOR?


This is written in response to some dialogue with a person who believes that women are created to be subjugated to men.

A. All humans were created for the pleasure of our Creator. God made us male and female for companionship. Gen. 1:26-27, Gen. 2:18. Ha-adam (the human) means humanity, not a male human. The first human represents all humanity. God names both the man and the woman “human”. Gen. 5:1-2. http://www.scripture4all.org/OnlineInterlinear/OTpdf/gen1.pdf



B. There is no ‘headship’ in the creation of humanity. Humans were given dominion/guardianship together over the earth and its creatures, not over each other. Gen. 1:28. Together humanity as a whole, including both men and women, is to exercise guardianship type dominion over the care of the earth (beginning with the garden) and over all the creatures of the earth. That is actually the first mandate given to humanity.


C. The claim that 1 Tim. 2:13 is a statement of headship is neither anywhere in 1 Tim. or in Genesis.


D. There is a reason (which can be discussed later) why Paul is making the statement that “For Adam was first formed, then Eve.” but it had nothing to do with any perceived headship or authority of men over women.


E. In 1 Tim. 2 Paul is not discussing male authority over women and God did not mention anything about giving men authority over women in Genesis.


F. There was a reason that God made the genders separately, but it was not about establishing male authority over women. It was about helping the male understand that it was not good to be alone. Gen. 2:18 After the man understood that he was alone and it was not good, then God proceeded to form the woman from the very substance of the man.


a. “I will make him a helper comparable to him”

ezer – fr. azar – help, succour…. Used about 20 times in the OT primarily about God and military aid. It is not a word of a person who is under someone else’s authority, but of one who gives strong aid to another who is in need. The English word ‘helper’ does not do justice to the Hebrew because the English sense is one who is an assistant of another. And that is NOT the case with ezer.

Ex. 18:4 And the other was named Eliezer, for he said, "The God of my father was my help, and delivered me from the sword of Pharaoh.

From
http://www.cbeinternational.org/new/free_articles/M151_atteberry.pdf

“Again we see that ezer refers to someone who has the power to help. Then why do some insist that woman’s being an ezer to man means that women should be subordinate to men, and women’s judgment restricted to issues involving child rearing and house keeping. If anything the Biblical evidence supports her full participation in partnership with men, to carry out God’s commandments to humanity. Woman being made not only in God’s image, but also an ezer made in God’s image, is to be a powerful ally and partner for the man.”

b. Kenegdo – comparable, corresponding to, equal to, matching. Kenegdo modifies the strength and power of the word ezer, so that the woman is a help that is not superior but equal to, matching , fit for, meet for, etc. the man.

G. Quote from What Paul Really Said About Women by John Bristow:
"In 1 Cor 11:9 http://bible.logos.com/passage/tniv/1%20Cor%2011.9 , Paul reminded his readers that woman was created because man needs woman. The Authorized (King James) Version misses the force of the words in Greek. It reads simply, 'Neither was the man created for the woman, but woman for the man.' Many modern translations render Paul's words more accurately: 'Neither was the man created for the sake of the woman, but the woman for the sake of the man.' What Paul was unmistakably stating is that men need women. . . Paul was reminding his Jewish readers that before God said said that Eve's desire should be for her husband, Adam already needed Eve. And Paul was reminding his Gentile readers that the Stoic disdain for women is unrealistic and unnatural. . . Paul added in 1 Cor 11: 'Nevertheless, neither woman without man nor man without woman in the Lord.' Each needs the other. Paul was writing this in the context of discussing public worship. His words opposed the pagan practice of excluding women in worship and the synagogue practice of relegating women to a side chamber. . .

H. After the fall sin comes into their relationship. As a result of this sin God curses the serpent (3:14) and the earth upon which he is cursed to crawl (3:17). Adam and Eve’s punishment had already been established: spiritual death. To the man and the woman God explains what life will now be like. Some Christians misinterpret God’s words as prescriptive. But that is not the case, rather God is describing the future.

a. To the woman who acknowledged her error in being deceived, God gives the first promise of rescuing. Between her seed and the seed of the serpent there will be enmity. He also explains that her toil/grief and conception will be increased. There is no explanation why, just the warning that it will happen.

b. And to your husband will be your desire (teshuqua – basically turning towards, desire, longing) and he will rule/dominate (mashal – harsh rule, have dominion) you. This is God speaking to the woman warning her that there will be a negative change in her relationship with her husband. When she turns toward him (perhaps a comparison to her turning away from God and putting a longing that should be for God upon her husband) his response will be to dominate. Some say this is an indication that her longing/desire is bad and others say it is from innocence, and others that it is an inordinate (out of balance) desire for the husband to provide something he cannot. We do not know for certain.

c. Richard Hess, fr. Discovering Biblical Equality pg. 92 ……… “Rather, Genesis 3:16-17 is best understood as a description of the new order of things, of how life will be lived as the result of the Fall, rather than how it should be lived. It is not a command for one sex to rule over the other any more than Genesis 3:17-19 is a command for all Israelite men to be farmers or a prohibition of the use of weed-killer. These are not God's decisions on how things must be, such that violation of them would be sin.”



There is more that can be said on the creation of man and woman, humanity, but I will let that suffice for now.

I will close with a quote from a free online article: Man and Woman at Creation: A Critique of Complementarian Interpretation

http://www.cbeinternational.org/new/free_articles/ManandWomanatCreation.pdf

“In Genesis 1 and 2 we discover God’s perfect, pre-fall intentions for the world and all its creatures, including God’s intentions for human identity and human purpose. When we know what something is (identity) and what it is mean to do (purpose or calling), we have the basis for knowing our proper expectations of, and obligations toward, that ‘something’. Thus, only when we have grasped the created purpose and identity of humanity as male and female are we able to make faithful judgments about the many normative questions facing us today. What do the creation texts reveal? And what light do they shed on whether or not a universal, fixed exclusion of women from (some) leadership reflects God perfect intentions for womanhood?”


I believe that man and woman, as equal partners in humanity, were meant to complement one another in mutuality to achieve common goals; and in marriage to complement one another in their differences so as to live as if they were one.