What's a Woman to do?

The question of a woman's role in the church has taken prominence as a topic of major debate over the past one hundred years. The reason is because, like no other time in history, women are able to hold positions of leadership. Because of the new found status women have in the broader world, and thereby in the church, this topic is extremely sticky. People do not want to talk about it for fear of the reaction they will get. Due to modern day feminism, the scriptures are questioned on this point. For those who seem to hold a literal view of the Bible on this question, the charge is that they are attempting to put women back into the Stone Age, reversing years of society's progress. We are fully aware of these concerns, and wish to navigate this terrain to understand what God has to say about what men and women are called to in the church of God. We desire to know and believe the truth, the Word of God. So if this topic is something that needs to be discussed on the basis of God's word, then we know we must discuss it regardless of what it means politically. The stakes are entirely too high. Now, more than ever, we need to be getting the Word of God right, not wrong. We already have enough people promoting false Bibles, with false doctrines, and worse, false Christs. As a result, we are resolved to get this right with the Lord as he has revealed his word to us—to receive what he has said over against what we think.

Women around the world have problems with men. More than before, women have been combating the notion of male leadership in the world and especially in the home. It is interesting that the God of all heaven and earth foresaw this problem coming. This is why he set the order in the home: "Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing" (Ephesians 5:24). With the demise of this order in the home there has also been loss of order in terms of sexuality. Because of rebellion (not just in women but mostly in men), sedition (women), and abdication (men) there is a loss of values. Definitions, even within Christianity, of what constitutes male and female, and right and wrong have all been thrown into flux. There are many churches that not only have gay and lesbian ministers, as we highlighted in "Holy Homosexuals" subsection, but also promote them; thereby blaspheming the Word of God. Our understanding of love and inclusiveness is becoming tainted more and more as the days progress. We somehow believe that God has to change with the times instead of the times changing around him (He is God the creator of time. He cannot be subject to it; it must be subject to him). "For I am the LORD, I change not" (Malachi 3:6). All of these debates begin with compromise. We must remember, "a little leaven leaveneth the whole lump" (Galatians 5:9). So we need to be very careful of why we allow things to occur in our churches. We should also reject any and everything that has the potential to lead to evil. Rejection of evil and devotion to good, starts with complete subjection to, and not reinterpretation of, the Word of God.

Before we engage this very important subject further, we want to make a note about this particular section. Growing up in a church and simultaneously in a home predominately led by women does not fuel this discussion but complicates it for us. It is very difficult because we understand what it means to make claims about women in leadership. For one of us in particular, this topic in the past has been the source of much friction between him and God. Before this point, he believed that women should be the primary leaders in the church just as the men. These convictions led him to disbelieve in many scriptures, having him conclude that those scriptures only applied for that time and not for his life. As a result, his relationship with God was hindered because there was a lack of faith. He, however, after wrestling with the issues over and over again, received a fuller revelation from God. What you will see here reflects that revelation.

So it must be understood this topic is one we consider and articulate with great care knowing all of the women who have been oppressed because of misuse and abuse of scripture. We urge the reader, however, who may already be predisposed to disagree from the onset, to please consider the Word of God and the case set forth before a judgment is made. We believe what we offer here is what God wants his children to understand from his Word. Let us begin with one of the most "problematic" scriptures in the Bible:

Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (1 Timothy 2:11-15)

Again, this passage is one of the most hotly debated passages. Did God mean this to be considered the living Word of God for us to use today? We have heard many different perspectives on this question. Of course, liberals reject this scripture altogether, holding to a feminist ethic, either claiming that it is interpolation or reprehensible patriarchal fodder. Conservatives (including Pentecostals and the like) dismiss it as well claiming that it was just Paul talking to a specific group of women. On the other hand, there are many people who take this scripture, and 1 Corinthians 14:34-35 (a scripture we address below), to mean that women must not even make a peep when they enter the assembly of the saints. Many preachers use this passage to validate their oppression of women and refusal to listen to anything they have to say. This is DEFNITELY NOT what God is saying. We want to go deeper and understand what the Holy Ghost is revealing to us in this passage.

In order to understand this passage we must first understand Paul's appeal to the scriptures. Paul says something that opens our understanding of this passage when he references Adam and Eve. He argues, based on Genesis 2, that Adam was first formed and Eve was taken from Adam. In fact, after the fall, Adam named his wife Eve for at first she was simply called "Woman" (Genesis 2:23). And the promise of God was that she would exist to be an help suitable for him. "And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him" (Genesis 2:18). All of this data translates into this particular point: when God desired to show himself, to represent himself in the world, he formed a man. So then man is first formed—the authority in the world—and woman is formed from man, not separately.

We are sure that many women reading are probably certain that such talk is detestable, pejorative, and is in need of serious rethinking. But we conclude that it is absolutely scriptural (see "The Authority [or lack thereof] of the Scriptures") and, as a result, is the foundation for our lives. Let us be sincere, there are many things in scripture that seem extremely problematic that we wanted to reject on face. Upon further review and revelation, however, God showed us how we were wrong and he was right. Therefore, understanding this section will take more faith than logic so proceed with caution lest you be offended. "These things have I spoken unto you, that ye should not be offended" (John 16:1).

So the authority in the world from the beginning, way before the fall, was the man and it remains so today. This explains why Adam was not deceived in the fall. He knew what he was doing (rebellion), being that he heard the Word directly from the mouth of God, the authority. Eve heard from Adam. Thus, God has called men to be the authority in the world and, as the authority, the man has responsibility for the woman to take care of her, to speak God's Words to her and to admonish her before she goes astray (this is where Adam failed). We are not saying, however, that women cannot hear from God themselves. But, in church, though all of the people can hear from God, the elders (men) are still the caretakers—the authority.

Thus, the issue at hand is authority not power. Whereas, in the world it is the other way around: power connotes authority. Let us explain. The argument of the feminist movement is generically "equal pay for equal work." This means that if a woman has the same ability (power) as a man, she should have the same rights (authority) as a man. In Christ, however, authority is first given then power. In the Old Testament, we see David anointed to be king (authority) years before he actually becomes king (power). "And the LORD said, Arise, anoint him: for this is he. Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah" (1 Samuel 16:12-13). Notice that "the Spirit of the LORD came upon David" symbolizing the authority given. In the New Testament, we see a similar process being followed by Jesus with his disciples. He anoints them with the Holy Ghost and specifies their authority. "Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained" (John 20:21-23). Later, Jesus explains that power is coming to them after the Holy Ghost himself enters the world. He also explains to them how their power should be used: "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8). Moreover, we see the Jews in Jesus' time marveling at his power; however, it was his authority that they wanted to verify. "But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men" (Matthew 9:8). "And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority" (Matthew 21:23)? We see this pattern of authority followed by power established by the first church, Israel, in which the sons of the High Priest are established as the leaders in the tabernacle: "And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office" (Exodus 30:30): "for their anointing shall surely be an everlasting priesthood throughout their generations" (Exodus 40:15). Therefore, today, the sons, not daughters, of the High Priest also are anointed to minister to the Lord in the priest's office: "he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers" (Ephesians 4:11). Thus, the pattern is established: authority is first given, then power. We cannot decide to reverse God's order and emulate the world by putting power before authority. God has given men the authority and power to formally lead the church. Christian women should not mistake their power and/or gifts to be a stamp of approval to receive men's authority. God has not changed: "I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him" (Ecclesiastes 3:14).

Understanding this part helps us delve into other passages with which we are concerned. For example, another "troublesome" scripture is the passage we mentioned above: "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 women to speak in the church" (1 Corinthians 14:34-35). Anyone who lives in the twenty-first century can understand how this scripture causes many people a lot of problems. Not only does it say that women must be silent in the churches; it says that it is a "shame" for women to speak in church. This passage, like the 1 Timothy passage above, we will revisit later. For now, it is important to understand that the scriptures from these two different passages both say the same controversial thing: women have to be submitted (under authority) to men in the church. To further establish these points, it is important to understand biblical representations of female leaders from the Old to the New Testament. We have three major examples of female leaders in the Old Testament: Miriam, Deborah and Huldah. Let us start with Miriam.

For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam. (Micah 6:4)

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. (Exodus 15:20-21)

Here we see a woman called a prophetess playing a different role of what the name seems to indicate: she is leading praise. The scripture is particular of who she is leading as well: she is leading other women. It is essential, however, to note that her leadership did not extend above Moses. Even though she was used by God to speak in her prophetic call, it did not mean that her authority was equal to the men. Women pushing the equal rights agenda will inherently operate in anti-submissiveness (a.k.a., sedition). "And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it. (Now the man Moses was very meek, above all the men which were upon the face of the earth)" (Numbers 12:1-3). Moses, understanding that God was his advocate, did not defend himself; rather, the Lord brought the necessary correction.

And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth. And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses? And the anger of the LORD was kindled against them; and he departed. (Numbers 12:4-9)

Miriam is then punished for her insubordination (anti-submissiveness): "And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous" (Numbers 12:10). Question: why was Miriam the only one punished when God clearly was angry with both Aaron and her? Is it because she was a woman? Or is it because she was the leader in this quasi-mutiny? The questions could go on forever but the point we must consider here is that she was a prophetess through whom God spoke. But the fact that God spoke to her did not make her above the men in respect to authority.

Let us now look at Huldah. Interestingly, Huldah is not mentioned very often when discussing women leading the people of God. The reason is because not many people know her story. She is only mentioned twice in scripture (2 Chronicles 34:22).

And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying, Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. So Hilkiah the priest ... went unto Huldah the prophetess, the wife of Shallum the son of Tikvah ... and they communed with her. And she said unto them, Thus saith the LORD God of Israel ... (2 Kings 22:8-20)

Huldah's role was to report to the priests and to the king what God was saying. What does this scripture establish? Women can have the gift of prophecy or be called as prophetesses, and can speak forth the Word of God. The scripture, however, mentions two easily unnoticeable points: first, it mentions who is Huldah's husband and that he was keeper of the "wardrobe"; second, she is reporting to the king who is the true authority in the land. Both of these figures are male. Women can hear from God, there is doubt, but they speak under the authority and boundary of male leadership.

Finally, let us consider Deborah. The next passage of scripture causes most to have serious questions regarding the nature of women's leadership in Israel. "And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment" (Judges 4:4-5). Notice what happens: even though Deborah is a Judge, she sends for a man to lead the armies of Israel. Why would she not just lead them herself?

And she sent and called Barak ... said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? And I will draw unto thee ... Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand. And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh. And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him ... And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; so that Sisera lighted down off his chariot, and fled away on his feet. (Judges 4:6-16)

Notice above that Barak does not immediately obey the Word of the Lord; but sets a condition of obedience. He wanted Deborah to go with him to war. Due to his fear and his reliance on a woman, God sets the final winning stroke in the hands of a woman.

Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite ... And she opened a bottle of milk, and gave him drink, and covered him ... Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died. (Judges 4:17-21)

At the conclusion of the battle, Deborah and Barak praise the Lord for the victory.

Then sang Deborah and Barak the son of Abinoam on that day, saying, Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves ... The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. ... My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. ... Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. (Judges 5:1-12)

What was Deborah's purpose in this passage? One has to look carefully to see it. It was to remind the man of what God had already spoken. It is spelled out clearly in Judges 5:12 that Barak was to lead captivity captive: "the LORD raised up a deliverer to the children of Israel" (Judges 3:9). God used Barak—one of the "governors of Israel"—to lead the people in war and in peace. And the woman recognized as the most honorable in this passage was not Deborah; rather, Jael, the woman that killed Sisera, was recognized above all the other women. "Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent" (Judges 5:24).

Here are a few points for your consideration. Her service to the Lord was outside of the sanctuary. She was a prophetess—meaning she could speak for God. She was also "a mother in Israel," a Judge used to settle disputes among the people; however, she was not like other male judges who God also used as delivers and governors. Her calling as a prophetess was under the authority of a man as it is with all prophetesses (1 Corinthians 11:3-5). The passage above first mentions her husband, Lapidoth, and then Barak: the governor to whom she relayed the counsel of God.

In the New Testament, there is only one example of a named prophetess. Anna, still under the Old Covenant, has the unique opportunity to be the second witness to the Messiah; she testified of God's goodness to the world by seeing and proclaiming that Jesus is the Christ.

And there was one Anna, a prophetess ... she was of a great age, and had lived with an husband seven years from her virginity; And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. (Luke 2:36-38)

Here we have an example of a woman evangelizing that the Lord has finally come to the world. The scriptures state a few points that we would like to accentuate. It states that she had a husband and was now a widow. Now, what would be the point of mentioning this? We see a pattern from the Old Testament: every woman that is called a prophetess either has a husband or has a brother. Therefore the office of a legitimate Old Testament prophetess mandates she be under the authority of a man. She was also a very old woman meaning that she probably had a high reputation in Israel. She was probably considered a mother of sorts.

Next we have an example of the prophecy from Acts 2:17 coming to pass in the form of the four daughters of Philip the Evangelist. The promise of God was that sons and daughters would have the Spirit of God, and they would prophesy, "And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy" (Acts 21:8-9). This is the second example of this occurring beyond Acts 2. The problem is that we do not have an example of who these women are prophesying to or what they are prophesying about. It is clear they have God's gift yet it is not clear how they are using it. What is clear is that they are under the authority of their father, Philip.

In the New Testament, there are no examples of women exercising the gifts of God by themselves in ministry to others. In a text that is God breathed, comprehensive, and powerful, where there is the inclusion of women as witnesses to Jesus' resurrection (a female witness was a no-no in the ancient world), why would not something be said or an example be given to make sure we know that women are supposed to hold formal positions of authority in the church, the same as men?

Understanding Paul and Women Preaching

What we do have is a doctrine given to us that is plain and clear about the woman's role in the church with emphasis on them submitting to male leadership. Paul, by the inspiration of the Holy Ghost, has given us these teachings about the woman's role in the church:

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 any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. What? came the word of God out from you? or came it unto you only? If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. But if any man be ignorant, let him be ignorant. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. Let all things be done decently and in order. (1 Corinthians 14:34-40)

Now there are many scholars who will argue that the first two verses of scripture do not belong in the Bible. These verses were placed there, in their opinion, by later scribes. But the funny thing about their account of history is that they will argue that patriarchy was the modus operandi in that society; but they argue that when they see it in scripture that it cannot be. All signs of patriarchy are by accretion of later Christian communities. Such logic, as we will discuss later, is defective and unscriptural.

The key to understanding this scripture may not be as apparent in most English translations. Strong's Dictionary and other lexical aids indicate that additional meaning can be extracted from the word "speak." It is more likely, however, within the context of the chapter itself, to mean that women are not to speak out of turn. Specifically, women are "not permitted ... to speak," of their own volition, a psalm, a doctrine, a tongue, a revelation, or an interpretation (1 Corinthians 14:26). Moreover, if a woman wants to engage in the dialogue at the church and the church provides no opportunities to ask questions, she should ask her husband at home or, if not married, ask whomever is fulfilling the role as her head (father, brother, son, elders) at a more convenient time. That way she keeps herself under her head's authority and doesn't disrupt the service. Notice, time and time again, the disciples of Jesus, both men and women, waited until they were in private before asking him to explain his teachings (Mark 7:17; Mark 9:28; Mark 10:10): they did not disrupt his teaching of the masses to satisfy their personal curiosity. "And when he was alone, they that were about him with the twelve asked of him the parable" (Mark 4:10).

The scriptures in 1 Corinthians 14:34-40 are best understood when we understand the time period of the Apostle's writing. Women were not as educated as the men. They would not grasp everything that was being spoken during the ministry so they would speak out during the service to gain a better understanding. This is why Paul admonishes that the women should be the keepers of silence even when they lack understanding. Paul could not have meant that women could not say anything in church; he was speaking in the sense of authority and understanding as we described. Or else, a woman could not praise God out loud in the assembly. In fact, she could not get saved there either because we are mandated to confess and believe. Confession is a crucial part of salvation (Romans 10:9-10).

The issue in 1 Corinthians 14 is edification for the whole body. Prophets and men who speak in tongues are addressed throughout the chapter. They are advised not to use their gifts spontaneously or out of turn. "And the spirits of the prophets are subject to the prophets" (1 Corinthians 14:32). Rather, they are instructed to use their gifts "decently and in order." Keeping silence means that one is supposed to be careful about their activity within the church of God. Examining who Paul refers to in this passage also indicates that women were supposed to be under the man's authority. Prophets were addressed and then women were addressed separately. From 1 Corinthians 12:28, we can infer that prophets and men who speak in tongues were a part of the leadership of the church. Women must be addressed separately because they are not a part of the formal leadership structure (bishops and deacons) in the church (see "As In All Churches (Transformation)"). The order for prophesying is prophets, elders, deacons, men, prophetesses, women, and children; in other words, men first, then women and, if necessary, children. It is a shame for the church if God has to speak through women because no men are acceptable to God to be used (2 Timothy 2:19-21). Likewise, it is a shame for women to speak in the church of their own volition when there are men acceptable to God to be used to fulfill verses 26 through 33 of 1 Corinthians chapter 14. The scripture below confirms this particular understanding of church leadership. It exposes the nature of God's relationship to humanity and betters our understanding of the 1 Timothy 2 passage:

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. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 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. For the man is not of the woman: but the woman of the man. Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power on her head because of the angels. (1 Corinthians 11:3-10)

Notice, angels are assigned to "watch" churches, cities and other regions (Exodus 23:20-21; Daniel 4:13; Matthew 4:6; Matthew 18:10; Revelation 1:20). Michael the archangel, one of the chief princes, is described as "the great prince which standeth for the children of thy people" (Daniel 12:1). He watches over the children of Israel (under the New Covenant that is us—born again believers). Much like a watchman stands in a tower or atop a wall looking for any anomalies in the surrounding terrain, watchers are assigned to churches for the same reason. If the watcher perceives that danger is approaching, he warns the city of impending danger. At other times, watchers may be called upon to bring destruction due to sin.

He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side; And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house. (Ezekiel 9:1-6)

Watchmen tend to focus on areas that are known to have weak defenses or on areas that have been used before by enemies to gain access. Likewise, women are watched because of their deception and subsequent rebellion in the Garden of Eden. Thus, husbands are commanded to "dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel" (1 Peter 3:7). Therefore a woman should "have power on her head." The word "power," in this verse, is translated from the Greek word exousia, which is better interpreted to mean authority. That is, a woman operating in the church should only do so under the authority of a man. Much like the centurion that besought Jesus to heal his servant—"For I am a man under authority" (Matthew 8:9-10), a woman's power—authority—in the church is that which her father, husband or some other Christian male sanctions. As Jesus Christ is under the authority of God the Father; so too is the man under the authority of Jesus Christ; and likewise is the woman under the authority of the man (1 Corinthians 11:10). Scholars generally do not argue these scriptures in 1 Corinthians 11 to be interpolation. They accept it as Pauline in origin. The problem is that it sounds "just as bad" as 1 Corinthians 14. But 1 Corinthians 14 makes absolute sense when taken in light of the scriptures 1 Corinthians 11.

God, for his own purposes, has made it so man is to have leadership in the family and in the church; therefore, wives and every other type of woman (weaker vessels) must be covered while praying or prophesying lest they dishonor their head. "And every open vessel, which hath no covering bound upon it, is unclean" (Numbers 19:15). Much like the curtains of goats' hair used to cover the tabernacle (Exodus 26:7), a woman's hair "is a glory to her: for her hair is given her for a covering" (1 Corinthians 11:15) in the natural.

In the spiritual realm, God has hallowed the first (Christ), and whatever is attached to that which is holy is then made holy also (Exodus 30:29). "But now is Christ risen from the dead, and become the firstfruits of them that slept" (1 Corinthians 15:20). "Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD" (Numbers 3:13). In addition, God "Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures" (James 1:18). Therefore, since "the head of every man is Christ; and the head of the woman is the man," and "if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches" (Romans 11:16), then the head (man) is holy and as a result the woman (lump) is holy. Go back and examine 1 Corinthians 11:9, which explicates this reason: women were created for men and not the other way around. "For Adam was first formed, then Eve" (1 Timothy 2:13).

The Head of the Woman

The word head means ruler: "every man should bear rule in his own house" (Esther 1:22; see also Exodus 18:25; 2 Samuel 22:44-45). "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. ... For the man is not of the woman: but the woman of the man. Neither was the man created for the woman; but the woman for the man" (1 Corinthians 11:3, 8-9). The order of headship for a female starts with her father. If her father dies or is otherwise not available, one of her Christian brothers (starting with the firstborn) or other Christian male relatives becomes her head. If a woman gets married, her father (or male relatives) transfers the responsibility of guiding her to her husband ("Who gives this woman to be wed? I do"). "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh" (Genesis 2:24). While males and females are equal in God's eyes (Galatians 3:28), God has chosen the male to be the leader in the church as well as in the home. "For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body" (Ephesians 5:23). Abimelech reiterated this fact when he reproved Abraham's wife Sarah: "And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved. (Genesis 20:16). Later, we find out that she embraced this principle: "Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement" (1 Peter 3:6).

If a woman remains unmarried and is no longer under the covering of her father, or one of her Christian male relatives, her covering may be provided by one of the elders in the church. "There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up" (Isaiah 51:18). We can see this in the scriptures below:

And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, then ye shall give his inheritance unto his brethren. And if he have no brethren, then ye shall give his inheritance unto his father's brethren. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses. (Numbers 27:8-11)

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. (John 19:25-27)

If she becomes a widow or a divorcee, her head is uncovered (Numbers 30:9; 1 Corinthians 11:10). She may, like a wife elects to be subject to her husband, elect to put herself under her next available head: first her Christian sons, nephews or other male relatives (1 Timothy 5:3-16), or next, one of the elders in the church.

Formal Leadership

If men are the principle authorities, then it makes sense that God would place them in leadership over the church of God. Nevertheless, we have examples in the Bible of women teaching and preaching in the churches, do we not? Of course! But not in the same way we have today. Instead, God established particular requirements to be a Bishop or a Deacon, the ordained formal leaders in the church:

This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not double-tongue, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. (1 Timothy 3:1-13)

These words in the scriptures above cannot be reconfigured to apply to women. On the contrary, they are specific to men. We know from Ephesians 5 and 1 Corinthians 11 that men are the head of the family. To say a woman ought to be under the authority of a man in the home, but at church, the household of God, roles are reversed and the man is under the authority of the woman, is confusion. "But let none come into the house of the LORD, save the priests, and they that minister of the Levites; they shall go in, for they are holy: but all the people shall keep the watch of the LORD" (2 Chronicles 23:6). There are countless examples of women leading their husbands in the church today. They are ministers but their husbands are not. This is unproductive at best and destructive at worst.

God is consistent. He chose men for the priesthood. All Christians are priests in a sense; but there are distinctions in the priesthood. We know that among Christians, according to Hebrews 13, church leaders have responsibility to watch for Christians' souls. That makes them a higher order of priests in a sense. We know also that the head of the woman is the man so that makes men a higher order of priests. As such, men ought to take responsibility for their houses and the house of God as priests as the third chapter of 1 Timothy indicates. One question that has arisen is this, what of unsaved men? We know that Christ is above men. So a woman who is saved, who is in Christ, still must submit to her husband, inasmuch as he does not contradict Christ. But the Bible says that a woman's "conversation" (manner of life) can save the man (1 Corinthians 7:13-16; 1 Peter 3:1). Living a godly life can work wonders in the lives of others. With these scriptures in mind, we can better understand what exactly is going on in 1 Timothy Chapter 2:

We can better address the issue at hand, authority. Not just anybody could go into the Sanctuary in the Old Testament and minister before God. That was only given to the Levites, and particularly Aaron and his sons. And not just anyone could go into the Holy of Holies that was only allowable for the High Priest. It is the same today. Even though all Christians are called to preach the gospel, not everyone is called into full-time ministry (see "Spiritual Leadership 101"). Not everyone has the gift to be an apostle, prophet, evangelist, pastor, or teacher. Yet we can all go before God in prayer equally. What is the difference? The answer is responsibility; or, put another way, where the authority rests to accomplish the works of God.

We have established that the authority, mainly, rests with men. God made it this way. This, however, does not justify abuse or oppression. This does not justify stipulating frivolous rules; for example, women not being able to wear pants in church. "Again, they are minished and brought low through oppression, affliction, and sorrow" (Psalm 107:39). What it does do is cause us to realize the truth; God will punish men for not being the leaders they were called to be. This is why the world is out of shape. This is why women believe they have to lead; it is due to male ineptitude, incompetence, and, most importantly, pride.

Female Leadership

But you will ask, what can women do? Well, from 1 Corinthians 11 we know women can pray and prophesy. We also know that women taught others: "And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly" (Acts 18:26). We also know that Aquila and Priscilla had a church in their house. What is clear however is that Priscilla did not teach or preach by herself, or as a formal leader, but with, and under the authority of, her husband (1 Corinthians 16:19). So the main issue, in the above passages, is teaching in a formal sense. The main teachers of the church ordained by God are men. A woman, under the authority of her head, can speak, preach—"speak ... the wonderful works of God" (Acts 2:11), prophesy, and pray in the churches. Moreover, women can teach other women and children as is stipulated in the following scriptures:

The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things; That they may teach the young women to be sober, to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. (Titus 2:3-5)

Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. (Deuteronomy 11:18-19)

But the men and the church in general are to be taught by men; men are the primary carriers of authority in the home and the church. Else, it would not make sense for God to make statements like he did by Isaiah: "As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths" (Isaiah 3:12).

After reading all of these scriptures, it seems that we have a serious problem in the church. Women, in large numbers, are attempting to do something they were not called to do. They were never called to usurp men's God-given authority. It makes sense, then, as it is illustrated in the Old Testament, that the man should maintain his role in regard to preaching in the New Testament. We are not making any claims about a woman's ability to operate in the gifts of the Spirit. We are stating the principles governing women's authority in the church of Jesus Christ. In his church, he has called every man to leadership and women are to aid the men in their calling. It is erroneous to disobey this command. We mess up when we do things for any other reason besides the fact that the Word of God says we are to do them. "Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt" (Deuteronomy 24:9).

Most female preachers will argue that they have no connection whatsoever to Jezebel. For most women ministers, however, Jezebel's qualities shape their entire life. Jezebel was a woman that desired to have equal ruling power in the land of Israel. She tried to exercise authority quite the same as Ahab, her husband. God did not call her to that position so her actions wedged her out of place. "Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols" (Revelation 2:20). Much like the Jezebel of the Old Testament, the woman depicted in Revelation 2:20 took it upon herself to teach the people of God her own doctrine leading them down a path of falsehood. She assumed she had the same authority that any man had. This is erroneous and the reason why God promised her he would judge her. The same goes for married female ministers. They claim equal authority as their husband and therefore cannot submit to their husbands. In order for her to submit, he has to be her head; they cannot have equal authority. When the woman is the minister, she does not perceive that she needs him as her head. This may not be spoken outright but it is a spiritual law that is constantly broken when women, especially married women, decide that God is calling them to the ministry to be pastors or some other office, not recognizing God called women to be a help to men. This means that they do not have their own ministry apart from their husbands, which is assumed when a woman erroneously becomes a pastor (operating in the spirit of Jezebel).

In summary, while God may call women as ministers of Jesus Christ, they never work individually but under the direction of their head (1 Corinthians 11:5, 10): "behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other" (Genesis 20:16). Specifically, women may be called to the office of a prophetess (speaks forth the Word of God on behalf of God by the inspiration of the Holy Ghost), an evangelist (planting not watering per 1 Corinthians 3:5-6: the initial planting of the seed of the Word of God—the gospel—to unbelievers: men and women without authority in Christ), or a teacher (specifically to teach children). Women, however, are NOT called to formal authority in the church in the office of an apostle, a prophet, an evangelist, a pastor, or a teacher nor an elder (bishop) or a deacon (see "One Shepherd—Many Elders" and "Deacons" in the chapter titled "As In All Churches (Transformation)" for definitions of these offices).

It should be noted that the office of a prophetess is an extremely rare calling (only six mentioned under the Old Covenant) and should not be confused with the gift of prophecy. Moreover, marriage to a prophet (Isaiah 8:3) does not give a woman authority as a prophetess—she must be called by God. Popular theology has falsely labeled many women as prophetesses who are simply exhibiting the gift of prophecy (Acts 21:8-9). What's more, a prophetess is NOT a female prophet—she must still operate under the authority of her head and she is not called to the formal leadership of a church.

Conclusion

Women are increasingly not doing what God has called them to do because men are not doing what God has called them to do, which is lead (see "Spiritual Leadership 101" and "Spiritual Leadership 101" in the chapter titled "As In All Churches (Transformation)" for more on leadership). Men choose not to lead for several reasons which leaves a hole for women to fill. As a result, confusion occurs and the churches lose power and authority. Subsequently, future generations suffer and are ill equipped to carry the Gospel of Jesus Christ to the world. Instead, we have a generation of confused and weak men, and a group of overly aggressive un-submitted women to show for our disobedience to God's word.

For the men, this chapter is not here to elevate you in pride. It is not here so that you will go home and abuse your authority. This is the message to you, step up! Women are carrying a burden they ought not to be carrying. God has called us to be the intercessors: "And he saw that there was no man, and wondered that there was no intercessor" (Isaiah 59:16). This chapter serves as a wake-up call. We have been failing we have a lot to correct.

For the women, this chapter is not a put-down. It is not another thing to beat you over the head. Rather, it is a tool for your empowerment. We know that you are sick and tired of being by yourself, feeling that men are not doing their jobs. Trust the Lord. The men will fill the spots they are supposed to fill. You do not have to feel like you have to take over because men are not doing their jobs. God will handle that; you handle your responsibility. Pray for your fathers, husbands, sons, and brothers. Pray for the men in your life, and God will raise them up to be a great generation unto him. We understand if you choose to reject this message. We are not here to establish a law; but God has impressed upon us that we speak his Words to this generation as he has called us. We can promise you this, if you choose to obey, God will show himself mightily in your life in a way you have never experienced. See "The Role of Wives" for more on the roles of Christian women.

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