The Role Of Women In Churches Of God

by K. Riley, Wembley, U.K. | Category: Relationships | Jun 1983

There is no doubt that, in the Western World at least, the role of women as one of subjection is questioned not only by many women but by many men as well. Progress in education and the general advancement of women in all forms of public life over the past 100 years have caused some to question the apparently quiescent role that the women take in the Churches of God, wrongly assuming that their role is non-participatory.

The words of Scripture must alone be the guide to be applied everywhere, not only in the Western World; and for all time, not only in the twentieth century. The Lord's words to His disciples at the end of Matthew 28 did not permit of variation according to cultural background or age. The apostles were to make disciples and to teach them the things they themselves had learnt, and the Lord promised, "I will be with you always, to the very end of the age" (NIV).

It is quite clear that the woman shares the same spiritual life as the man. "There can be no male and female: for ye are all one man in Christ Jesus" (Galatians 3:28). "For in one Spirit were we all baptized into one Body" (1 Corinthians 12:13). Both the men and women to whom Peter addressed his first Epistle had been built up a "spiritual house" and a "holy priesthood" (Chap. 2:5); and they were a "royal priesthood" (Verse 9).

But the service which is the woman's role in church witness and testimony is one of subjection, which is not to be confused with inferiority. "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) and this subjection is also in accordance with the Law (1 Cor. 14:34). "Let a woman learn in quietness with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness" (1 Timothy 2:11, 12). In these and other Scriptures the principle of the subjection of women is spelt out, but it is clear that this is the willing subjection of one equal to another. Christ is subject to God the Father. The angels (all of whom are perfect, having come from a perfect Creator) submit to one another as they recognize that there are spheres of authority even among themselves called thrones, dominions, principalities and powers (Colossians 1:16); "and angels which kept not their own principality ... He hath kept in everlasting bonds ..." (Jude 6). It is to "the principalities and powers in the heavenly places" that is "made known through the Church the manifold wisdom of God" (Eph. 3:10). These angels therefore look to see authority being recognized by both men and women in the church-the man by keeping his head uncovered and the woman by keeping her head covered (1 Cor. 11:2-10).

The woman's role is therefore one of subjection (and Paul does not use the same word in 1 Corinthians 14:34 as he uses for the obedience of slaves

-in Colossians 3:22-25). The importance of their place and service is clearly shown by the apostle, who has suffered much denigration at the hands of modern women's leaders. Amongst the honourable list of saints in Rome greeted by him in Romans 16, at least seven women are mentioned by name and others are referred to in terms clearly indicating who they were. The bearer of the letter was herself a worthy woman from Cenchrae. In Philippians 4:2 he speaks of Euodia and Syntyche as being his "fellow workers unto the kingdom of God." He speaks highly of the work of Priscilla in both Rome and Ephesus and also of Lois and Eunice who brought up Timothy. These are not the words of a misogynist, but of one who deeply appreciates the immense work which women do for the Lord-just like those who during His lifetime "ministered unto Him of their substance" and thus smoothed the earthly path of the Lord and His disciples.

It is because of this principle of subjection that the apostle says the woman's role is a silent one, but one which nevertheless speaks as loudly before the Throne of God as any words of public ministry. Let us look therefore at three key Scriptures concerning women's service. These Scriptures are not contradictory as some have claimed, but complement each other.

1 Cor. 11:2-10. This chapter is devoted to showing how the church should conduct itself when it is "in congregation." As we have already mentioned, it is in order that the principalities and powers in the heavenly places should see men and women recognizing authority, the man with his head uncovered and the women with her head covered. They are recognizing the headship of Christ and man respectively by their actions. The fact that the woman is praying with her head covered does not mean that she is being audibly heard by the congregation. She is praying with the brother who is leading the congregation and her Amen is evidence of her praying along with him.

1 Cor. 14:34. "Let the women keep silence in the churches." This is not a rebuke to cease from chattering as some have erroneously taught. It is the same silence that a man is also to keep at certain times (verses 28 and 30). It is therefore a "selective silence" and not one which would prevent her from joining in the singing of psalms and hymns and of saying the Amen.

1 Timothy 2:11, 12. "I permit not a woman to teach." This is followed

by Paul's explanation through the Spirit that it was Adam that was formed first and it was the woman who sinned first and who led the man into sin. It was the woman who had been beguiled by the Serpent and she, who had been given as a help meet for Adam, instead became the means of his downfall.

There is, moreover, not one word of Scripture which would suggest that women have no part at all to play in the New Testament churches. "Older women ... teachers of that which is good" (Titus 2:3). "If she hath used hospitality to strangers" (1 Timothy 5:10) and many other scriptures of like nature. What a work there is for godly women! It will be noted from 1 Timothy 5 that their qualifications for being added to the roll of elderly widows do not include a need that they should have been eloquent preachers or ministers of the Word, but the work they did was by no means less important.

There is also an interesting light thrown on women's work in the preparations for the Tabernacle in Exodus 35. In verse 25 it is "all the women that were wise-hearted did spin with their hands, and brought that which they had spun." Verse 35 refers to two men who were "filled with wisdom of heart, to work all manner of workmanship, of the engraver ... and of the weaver." The spinning of the individual strands of thread for the curtains and hangings of the Tabernacle was the work of the women. The weaving of those threads into the pattern given by God was done by the men. It is not until we read of the pagan shrines of 2 Kings 23:7 that we find it is women who are doing the weaving.

Is there a lesson in this today for us? The work done by women with individuals as distinct from large groups is enormous. Only the day will tell how many of the individual strands to be found in Heaven were the work of the women spinners. It is to the men that God has given the work of weaving the strands into His pattern. God grant that they don't handle those strands insensitively. Many a woman's tears have gone into their spinning.

K. Riley, Wembley, U.K. | Jun 1983
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