In studying this matter it may, perhaps, be as well to begin by looking at the place of women in the Old Testament church, bearing in mind the con­tinuity between the Old Testament and the New Testament: the church is one in both dispensations, though with different outward forms in each (Romans 4:1-6; 11:1-24).

In the Old Testament⤒🔗

It is quite clear in the Old Testament that no women held office either in the church or in the state, although Athaliah did usurp the throne (2 Kings 11:1) and various women became prominent at times of emergency, for example, Deborah (Judges 4:4-5).

However, women are by no means looked on as inferior beings. In fact, they are given high honour: compare Genesis 2:24; and Leviticus 19:3 where "mother" comes before "father". Many women by their conduct, wisdom or faith put the men of their time to shame, for example, Abigail (1 Samuel 25), Ruth, Rahab (Joshua 2), and Samson's mother (Judges 13:1-23).

Women were excluded from the priesthood, though they worked in some capacity in the sanctuary (1 Samuel 2:22), and from being king. Though some did prophesy, for example, Huldah (2 Kings 22:14), there were none established like the male prophets and especially like those who have given us the books that bear their names in the Bible.

Turning to the New Testa­ment, we see that women occupy a more prominent place in the Christian church.

In the Gospels←⤒🔗

In the gospels, two women are closely associated with the coming of the Messiah — Elizabeth and Mary; the one as close relative of Jesus' mother and as mother her­self of the Messiah's herald, and the other as mother of Jesus. The New Testament presents a noble picture of these two women.

While Jesus was still a very small baby, Anna (Luke 2:36) played an important part in making known His mission. When Jesus entered on His public ministry, He counted among His friends, supporters and followers many women. It would seem that He enjoyed their society, as can be seen from His visits to the Bethany home of Martha, Mary and Lazarus. He was glad, too, of the insight some women had into His person and the attention that they gave Him on the basis of that insight, for example, the woman who washed His feet with her tears and then anointed Him (Matthew 26:7f.; Mark 14:3f.; Luke 7:37f.); and Mary and her attentiveness to His teaching (Luke 10:38f.). On each occasion He was struck by their faith which was so obviously lacking in the men around at the time.

In Jesus' Ministry←⤒🔗

It was the same with various women who came to Him for healing, for example, the woman with the haemorrhage (Matthew 9:20f., Mark 5:25f., Luke 7:25f.), and the Canaanite woman with the demon-possessed daughter (Mat­thew 15:22f.; Mark 7:25f.). In each case the women showed a remarkable faith which Jesus rewarded and, in one case, acknowledged publicly.

In the case of the Samaritan woman, we find Jesus acting quite contrary to what was expected of a man of His position — a Rabbi — conversing publicly with a woman, and one of loose morals at that, and persevering in leading her to know Him as Messiah (John 4:7f.).

We can see, too, His tender attitude to His mother and His concern for her wellbeing even while He was suffering on the cross (John 19:26). Even His remarks to her in John 2:4 should not be thought of as derogatory or rude. Rather they are a reminder to her of His mission and of the purpose of His being in this world, of which He alone knew the plan and in which He was, and needed to be, independent of all outside influence, even that of his mother.

At the Resurrection←⤒🔗

At the end of Jesus' earthly life, while the majority of male disciples, with a few notable excep­tions, were forsaking Him and fleeing, the women appear loyal, watching at His cross and following His body to the tomb. Perhaps they had less to fear than the men or perhaps such loyalty is more characteristic of women (Matthew 27:55-56; Mark 15:40-41; Luke 23:49; John 19:26). They were the first at the tomb on the morning of the first day of the week, though at first only with the intention of embalming His corpse. With the possible exception of Mary Magdalene, they proved more ready than the male disciples to believe that He had risen from the dead, (Matthew 28:1-8; Luke 24:1-11; John 20:11-18).

The gospels, then, as can be seen, present a high view of women. However, there was no woman among the twelve apostles — a signifi­cant omission. Jesus was not limited by the social conventions of His time and often took issue with the religious leaders of the Jews when social convention and accepted religious practice contradicted true religion and morality and, in the matter of the Samaritan woman and others, He didn't consider Himself bound by social convention. If Jesus had thought it proper to have made a woman apostle, He would have done so. That He did not do so speaks volumes.

Of similar force is the fact that the choice of a successor to Judas Iscariot was between two men (Acts 1:21, 26).

In the Early Church←⤒🔗

In the life of the early church, according to the Acts of the Apostles and the various epistles of the New Testament, women con­tinued to occupy an impor­tant place in the life of the church and in the work of evangelism. Euodia and Syntyche shared Paul's struggle in the cause of the gospel (Philippians 4:2-3). Phoebe was a servant of the local church at Cenchrea, a helper of many and espe­cially of Paul himself (Romans 16:1-2). Priscilla, wife of Aquilla and along with him, helped Paul greatly and at great cost (Romans 16:3-5) and also instructed the zealous Apollos so that he had a more accurate understand­ing of the gospel (Acts 18:24f.). It may be significant that Priscilla is mentioned first.

Dorcas used her con­siderable talents in the service of the church at Joppa (Acts 9:36). Mary, the mother of John Mark, put her house at the disposal of the Christian group in Jerusalem (Acts 12:12). Lydia gave hospitality and help to Paul and Silas in Philippi (Acts 16:15). Lois and Eunice, Timothy's grandmother and mother, by their faith and faithfulness, brought young Timothy up to know the truth (2 Timothy 1:5; 3:15).

At the end of his letter to the church at Rome, Paul sends personal greetings to various individuals many of whom were women. Apart from Phoebe and Priscilla, there are mentioned Mary (v. 5), Tryphaena and Tryphosa (v. 12), Persis (v. 12) — all of whom are com­mended for their work for the Lord and His people. Also mentioned are Julia and the sister of Nereus (v. 15) and Rufus' mother (v. 13). In Acts 21: 9 we read, too, of Philip's four virgin daughters who prophesied.

Women were fully involved in the work of the church and in its life in a wide variety of ways as 1 Timothy 5:9 and Titus 2:3 illustrate. This is in accor­dance with the freedom that the gospel brought in. They played a distinctive part in the church's life — a vital part. It was considered natural that they do so and Paul was deeply appreciative of all the service they rendered so willingly for the Lord's sake to His church.

So far this study has been basically a survey of the place that women occupied at different times in the purpose of God and the experience of his people. But as well as these Biblical examples, there is Biblical teaching to be considered.

Perhaps one of the most important verses regard­ing the position of women within the Christian church is Galatians 3:28: "There is neither male nor female; for you are all one in Christ Jesus." The barriers of gender have been broken down in Christ. As regards privilege and standing in the body of Christ, men and women are equal.

In New Testament Teaching←⤒🔗

As sinners under condem­nation they are all equal. They have been brought to spiritual awakening and life in the same manner; justified through faith in Christ in the same manner; are equally children of the same Father and brethren of the one elder Brother; have received the same Spirit Who works in all in the same way; their inheritance in glory is the same and there all sexual distinction will be transcended.

In the fulfilment of Joel's prophecy (Joel 2:28-29 and Acts 2:16f.) there is again an illustration of this equality. Men and women believers, and children too, have been made a kingdom and priests to God and the Father (Revelation 1:6). How dan­gerous must have appeared such teaching to men of Paul's day outside the Chris­tian church!

In Places of Leadership?←⤒🔗

Having said all this, it must also be noted that, beginning with the all-male band of apostles, to which was added Saul of Tarsus as an apostle-extraordinary, leadership in the New Testa­ment church was always given to men.

This is so in the case of the seven "deacons" of Acts 6:3. When the church, under the guidance of the Holy Spirit, sent out its first mis­sionaries, it was two men, Paul and Barnabas, who were sent (Acts 13:2). Simi­larly all the prophets and teachers mentioned in Acts 13:1 in the church at Antioch were men. Paul's practice of ordaining elders in local con­gregations (Acts 14:21-23) was limited to men as he makes clear to Timothy and Titus (1 Timothy 3:1-2; Titus 1:5-6).

In Paul's epistles the posi­tion is much more specifically set out. According to 1 Corinthians 11:3-16, the dis­tinction inherent at creation is an abiding one which must be respected and main­tained. Man's position as head of the woman is based on his having been created first. Woman was created from the man and for him, while he was created directly from the dust of the earth as the crowning glory of God's creative work (1 Corinthians 11:8-10). Man it is, there­fore, who is the image and glory of God while woman is the glory of the man, though created, too, in God's image (1 Corinthians 11:7; Genesis 1:26).

This order, established by God at and by creation, must be maintained before the angels who are guardians of the created order, witnes­ses of the life of the church and the outworking of redemption (Luke 15:7) and servants of God's people (Hebrews 1:14). Because of this, man must lead in the assemblies of the church and of the home. Man must never be subordinated to woman in either sphere, but the woman to the man (1 Timothy 2:12; Ephesians 5:22-24; Colossians 3:18; 1 Peter 3:1-7).

Their Place in the Church←⤒🔗

This does not render the woman inferior, as she sub­mits to the man, who sub­mits to Christ, Who submits to God (1 Corinthians 11:3). She, also, is only following the example of the church in its subjection to Christ (Ephesians 5:24). This is to be no servile nor denigrating submission (compare the portrait of the excellent wife of Proverbs 31). It takes full account of the equality of men and women in the Lord, mentioned above, and their interdependence (1 Corin­thians 11:11-12).

This subjection is to be gladly undertaken for the Lord's sake and in reverence for God's created order. It is to be done "to the Lord". To minds influenced by the ideas of the Women's Liberation Movement this may seem a "bitter pill" for women to swallow. It may smack of "sexism" and "male chauvinism". Noth­ing could be farther from the truth. These arise from seek­ing one's own envisaged good at the expense of others. They are the expres­sion of sinful selfishness.

All authority in the church and home, on the other hand, is to be exercised in Christian love, in self-denying and self-giving service following Christ's own example (1 Peter 5:1-3; Ephesians 5:25-29).There is to be no taint of tyranny in it nor any idea of slavery, abuse or exploitation.

Unhappily, in an imper­fect church and family, and all are so, there is sometimes a hint or more of tyranny or slavery or male chauvinism (at times, even, exercised by the woman); but this is not what is required of us as Christians; this is not the norm.

In 1 Timothy 2, Paul again speaks of woman's role in the church, declaring that she mustn't teach nor exercise authority over men but keep quiet. This again would appear to refer to assemblies for public wor­ship, as teaching in a private capacity would seem to be right and proper — compare Priscilla and Apollos (Acts 18:24f.).

This limitation on woman is linked again to creation and also to the Fall. Not only is woman subordinate by virtue of creation (1 Timothy 2:13) but woman is subordinate also because Eve was deceived and fell into transgression. Woman's lead in this brought ruin and death on the whole human race and into the natural order as a whole.

Adam, of course, was guilty just as much for following her lead in siding with her, but he, apparently, was not deceived but sinned with open eyes (1 Timothy 2:14; compare Genesis 3). Eve chose to lead instead of to follow Adam's lead and decided to be like God, being deluded and deceived by Satan's subtle suggestions. Adam shouldn't have fol­lowed, as his role was that of leader, and his failure com­pounded the problem. It would seem as if Paul is indicating that when the roles of man and woman are reversed there is great danger. Indeed, history has shown the influence for wrong that a woman leading in the church can have — Revelation 2:20.

Therefore, as regards the exercise of leadership in the Christian church, Scripture clearly teaches that women are excluded from this responsibility.

Their Place in the Home←⤒🔗

Having stated the limita­tions Scripture imposes on women and the reasons behind them, it would be well to see the wide scope given to Christian women for positive and meaningful service to Christ and His people.

Perhaps woman's basic influence is in the home as wife and mother. The Bib­lical norm for men and women is marriage, though this is not to despise those who forego it for Christ's sake in order to serve with less distraction such as marriage and family bring (1 Corinthians 6:14-18), or who through social circum­stances are unable to marry (1 Corinthians 6:14-18).

Many are the examples in Scripture of the influence of faithful mothers and wives, too. Perhaps the case of Timothy, already men­tioned, springs most easily to mind. We could mention, too, the influence for good exerted on many of the kings of Israel by their mothers, this being more important where their fathers had several wives and the upbringing of the children may have been left solely in the mother's hands. Maybe this is the explanation of how a godly king could succeed his ungodly father.

The role of mother gives ample scope for the teaching which fulfils Deuteronomy 6:4-7. It may be an unromantic and undramatic role, but it is vital in the formation of Christian character and in the provid­ing of successive generations of men and women to the Christian church. It is also, perhaps, the most demand­ing service the world knows — frequently a monotonous service; certainly a hard grind; often, sadly, an unacknowledged service; and one without holidays or regular nine-to-five hours; one performed in sickness and in health. It certainly should not be looked down on.

Wives, too, can even by their daily conduct and comportment, influence unbelieving husbands (1 Peter 3:1).

In Office?←⤒🔗

1 Timothy 5:10 gives insight into the different ways in which a woman, especially a married woman, can serve Christ and his church. It presents her with wide scope indeed. There is no need in this passage (vv. 9-16) to see an order within the church, even a special office, rather it would seem to indicate widows, over sixty years of age who became a charge on the church for support, having no living Christian relatives to look after them or whose pagan relatives were unwill­ing to support them.

It may be that those widows devoted themselves to a continuance of Chris­tian service and that from this, as W. Hendriksen (in his Commentary on Timothy and Titus) says, there later arose in the church a body of widows with definite functions.

In his letter to Titus (2:3-5) Paul also gives advice as to the role older women can play. They must show matu­rity in Christian character, not indulging vices that were probably typical of their age group in contemporary society, but rather giving the benefit of their experience and wisdom to the younger women in the Christian group, so that these might the better fulfil their role of Christian wife and mother, to God's glory and honour in the community at large.

An experienced, mature and understanding older sister in the Lord would be of inestimable value to a younger one struggling with the difficulties of marriage, homemaking and childrearing. The result would be a happier and therefore healthier family and church life and the absence of domestic scandal such as would soon render the local group ineffective as a witnessing body to Christ and the gospel. Harmony in the home is no small thing and profoundly affects the life of the church. What, then, at first sight appears to be a domestic matter con­cerning women only is seen to have far-reaching conse­quences for the whole church's life and witness.

The matter of women's service within the church naturally leads to the ques­tion of deaconesses in view of 1 Timothy 3:11. After Paul lays down the qualifi­cation for deacons (vv. 8-10), he then goes on to say, "the women likewise..." and then lays down char­acter qualifications just as he had done for the deacons.

However, Paul also laid down character qualifica­tions for the widows of 1 Timothy 5 and for the older women of Titus 2 who certainly held no office, so, perhaps such laying down of qualifications has no special significance in the case of verse 4. Calvin was of the opinion that Paul, in v. 11, meant the wives of deacons and bishops (elders) which may be the case in context. William Hendriksen says that the syntax makes clear that the women were neither the wives of deacons or of elders/bishops nor all adult female members of the con­gregation but special women rendering special service within the church (examples of whom Paul gives in other places). In fact, they are deacons' assistants, helping the poor and needy and per­forming services for which women are much better adapted and qualified.

It is true that women are specially fitted for certain tasks that men cannot do. There is no need, to see an office in this, as service needs only opportunity not formal office.