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His Word ... a prophetic perspective


God is the head of Christ as the husband is head of the wife

Women Keep Silence, or Don’t Lose Your Head, Please!

        1 Corinthians 11:3:
        3 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.
This article is excerpted from the book “Growth In Gifts”

        Paul, the apostle stated in 1 Corinthians 14:34,35:
        1 Corinthians 14:34,35:
        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.
        Before I get into a discussion of these two verses, I want to jump back to 1 Corinthians 11.

Women’s Head Covering

        In verses 5-15, Paul presents the case for a woman having a covering.
        1 Corinthians 11:5-15:
        5 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.
        6 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.
        7 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.
        8 For the man is not of the woman; but the woman of the man.
        9 Neither was the man created for the woman; but the woman for the man.
        10 For this cause ought the woman to have power on her head because of the angels.
        11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
        12 For as the woman is of the man, even so is the man also by the woman; but all things of God.
        13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
        14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
        15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
        In verse 5 Paul states that a woman with her (physical) head uncovered dishonors her (spiritual) head. In verse 6 Paul equates her uncovered head with having a shaved head.
        In verses 7-9 Paul establishes yet another criterion for the case of spiritual headship of a husband over his wife. The husband is the image and glory of God: but the woman is the glory of the husband.
        In verse 10 Paul states that because of the husband’s spiritual headship, it is the wife’s obligation to exercise authority (or the privilege of the power of choice) over her (physical) head (as concerns her hair) because of the angels.
        The phrase “power on” in verse 10, according to Strong’s Dictionary is from exousia, from 1832 (exestin) (in the sense of ability); privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token of control), delegated influence: it’s translated in the KJV as: authority, jurisdiction, liberty, power, right, strength. The word “on” according to Strong’s is epi, a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], i.e. over, upon, etc.; of rest (with the det.) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
        It’s never translated in the sense of one person having, or putting “power” on some part of their body. Sounds like witchcraft, when you put it that way, doesn’t it? I think it’s pretty obvious that the intent is that she has power, i.e., privilege or authority, over her own head. What authority? Authority to take care of her hair in such a manner that angels aren’t confused.
        This has to do with order and spiritual headship. This is best explained by stating that when things get out of order in local ekklesias, you may (not always, but may) create so much confusion so as to leave the angels perplexed as to what the correct order should be. Some of you may have a problem with my interpretation of verse 10 and my remarks about angels. Please try to love me anyway.
        In verses 11 and 12 Paul steps back from what he has said from a focused point of view and explains that, in the Lord, a husband and wife are not independent of each other. He obliquely refers to Genesis in stating that woman came from man, but that men are born of women, but that ultimately everything comes from God Himself.
        In verses 13 and 14 Paul restates the fact that it is improper for a woman to pray with her head uncovered and that a man’s long hair is a disgrace to him (because it functions as a covering, which is inappropriate for him because he is the image and glory of God.) This is not a case of hair is hair, so why isn’t it a covering for the husband? Paul is comparing a woman’s hair with a man’s hair, with the further distinction of long hair versus short hair and with a different symbology in each case.
        In verse 15 Paul also restates that a woman’s hair is her glory. Then he wraps up the discussion of hair coverings by the simple statement that: “... for her hair is given her for a covering.”
        End of discussion: did you get it?
        Paul has stated the reasons why a wife needs a covering in a specific circumstance, or situation. He discusses why and then he sums up by saying that, yes, a wife needs a covering and “... her hair is given her for a covering.” In other words, her hair is the required covering.
        Remember in verse 6 that Paul equates her uncovered head with having a shaved head? So if she wants to not have a covering all she has to do is shave her head. The logic there is simple: if she wants a covering, then don’t shave her head.
        If you’re having a problem with the simple logic here consider this: the word “for” in verse 15 is the Greek word anti. Strong’s Concordance says about the word anti: “a primary particle; opposite, i.e. instead or because of (rarely in addition to).”
        Vine’s Expository Dictionary says: “anti; “in place of, instead of,” is translated “in the room of” in (Matt. 2:22).”
        Verse 15 is better translated: “But if a woman have long hair, it is a glory to her: for her hair is given her instead, or in place of, a covering.”
        It’s my opinion Paul was answering a specific question about women and head coverings at the ekklesia meetings that had been asked of him. His answer was to affirm that it was proper, (for reasons beyond the scope of this discussion), however in the meeting of the ekklesia a woman’s hair served that purpose.
        Also please note that Paul’s teachings in 1 Corinthians 11-14 have to do with correct biblical procedures for personal and corporate conduct during the meetings of a local ekklesia. He reemphasizes headship principles, problems encountered associated with the eating of the fellowship meal, and the proper use of spiritual gifts.
        There is a tremendous amount of confusion about Paul’s comments concerning women. Many of his comments pertain to wives and spiritual headship principles. Because the same word in Greek is used for women (in general) and wives (in particular) there is a considerable problem in determining whether the word “women” or the word “wives” should be used. The same problem exists with the word “man” and “husbands.” There is only one word to indicate both. This problem is further compounded with other words which indicate “mankind” which are translated as “man” and additional words which indicate simply “persons” and are translated as “man.”
        Before I get to 1 Corinthians 14:34-35, allow me take a little detour to discuss the term “spiritual headship.” This is very important because the concept is not understood at all. Those verses by Paul which appear to mean that women are somehow inferior to men are claimed and used by those who really love to put women in an inferior position.

The Purpose Of Spiritual Headship

        In spiritual headship, i.e., delegated spiritual authority, Christ is clearly the head of the church (Ephesians 1:19-23; 4:15,16; 5:21-33; Colossians 1:13-18; 2:8-10,19). As head of the church, His body, Jesus is head of everyone, both male and female.
        “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” (1 Corinthians 11:3). This statement that the head of the woman is the man appears to conflict with the fact that Jesus is head of the church, which includes women. We must remember that Paul is discussing order in a gathering of believers in the home ekklesia. Order and authority are related. If you don’t understand the truth of the biblical home ekklesias as taught, practiced and modeled for us in the New Testament read the article “God by the Spirit of Jesus Christ will build an assembly.”
        The word “man” aner, is used in 1 Corinthians, chapter 11, verses 3 through 27, inclusive. Aner means a man, properly as an individual male, is never used of the female sex, and is distinct from a woman, boy or infant. It is also used as a word for husband. In verse 28 “man” is anthropos, mankind, a human being, male or female, a person. Verses 16 and 34 have no word in the original for “man.” The word for “woman” is gune, meaning a married or unmarried woman.
        If we use “husband” where “man” (aner) appears, and “wife” for “woman” (gune) we resolve some conflict. Paul discusses the matrimonial relationship in Ephesians 5:21-33. In verse 32 he makes the statement that “This is a great mystery: but I speak concerning Christ and the church (ekklesia).” In the light of verses 23 and 24 of Ephesians 5 it appears there is a tandem spiritual headship relation. It exists between Jesus, as head of the church, i.e., head of the husband and wife, and the husband, as head of the wife. Paul says this is a great “mystery” musterion, i.e., a divinely revealed spiritual truth of stewardship of the kingdom of God. We have a responsibility to walk in that truth.
        Working from back to front in 1 Corinthians 11:3: Christ is equal to God, but God is His Head (John 5:18; 10:30,38; 2 Corinthians 4:4; Philippians 2:6; Colossians 1:15,19; 2:9; Hebrews 1:3). The woman (wife) is equal to the man (husband), but the husband is his wife’s head (Genesis 1:26-28; 2:23,24; 5:2; 1 Corinthians 11:7-12; Galatians 3:28). The man (husband) is equal to Christ, but Christ is his head (Psalm 8:4-6 — Hebrews 2:6-11; Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21; John 20:17,18,27,28; 1 Corinthians 11:7; James 3:9). “The disciple is not above his master: but every one that is perfect shall be as his master” (Luke 6:40). We are positionally, but not experientially, perfect in God’s eyes. We are as the Master, but not above the Master.
        This scripture in Luke expresses the purpose of spiritual headship in God’s kingdom. God as spiritual head of Christ, Christ as spiritual head of the husband, and a husband as spiritual head of his wife, display factual dynamics. Godly spiritual headship always involves (1) sacrifice of self, for equality, (2) surrender of self, for uniting, and (3) servanthood of self, for anointing. Anointing is equipping, enabling and empowering for doing a specific task.
        God, in Christ, sacrificed by giving of Himself to become equal to man (John 3:16,17). He temporarily laid aside the manifestations of His consummate divine identity to unite mankind into His body (Philippians 2:6,7). He was anointed as a servant to perform a specific task (Philippians 2:7,8). God exercised His spiritual headship over Christ. Christ is equal to God, united with God and anointed by God. Christ exercises His spiritual headship over His church (male and female, and husband and wife). His church is equal to Him, united with Him and anointed by Him to anoint others. Ephesians 5:21-33 exemplifies the headship role of the husband over the wife. She is equal to him, united with him and anointed by him to anoint others. Colossians 3:1-25 (see also Ephesians 4:20-5:33) give us excellent instruction for accomplishing the goal of spiritual headship.
        Scriptural types and antitypes:
        Establishing the parameters, by type, of God’s spiritual headship of the first Adam

        1. Sacrifice of the Father to effect equality
        “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them” ... “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; Male and female created he them; and blessed them, and called their name Adam, in the day when they were created” ... “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” ... “And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed” ... “And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it” (Genesis 1:26,27; 5:2; 2:7; 2:8; 2:15). (See also John 3:16; Acts 2:4; John 14:16,17,23; 20:22).
        God reproduced Himself, and in so doing gave Adam His own:
        1. Image
        2. Dominion
        3. Completeness (male and female)
        4. Blessing
        5. Breath, or Spirit, of life
        6. Provisions
        7. Commission
        2. Surrender of the Son to effect uniting
        “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7).
        (See also John 17:11,21-23,26; Philippians 2:6,7).
        This verse brings out that God gave Adam the breath, or Spirit, of life. They then became autonomous living beings. He fashioned their bodies in His image (Jesus) with the same Spirit by Whom He created the heaven and earth.
        3. Servanthood of the Holy Spirit to effect anointing
        “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” ... “And God blessed them, and God said unto them, Be fruitful and multiply, and replenish and earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Genesis 1:26,28)
        (See also John 14:26; 1 John 2:20-27; Philippians 2:7,8).
        Having made Adam in His image, He gave them dominion. He blessed them, and anointed (equipped, enabled and empowered) Adam. They were to be fruitful, multiply, replenish and subdue the earth and have dominion over it.
        Establishing the parameters by antitype of Adam’s spiritual headship of the woman
        1. Sacrifice of self for equality (as an antitype of the Father)
        “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” ... “And the Lord God said, it is not good that the man should be alone; I will make him an help meet for him” ... “And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man” (Genesis 2:7,18,21,22).
        To have a help meet (and to manifest the completeness of God’s image) Adam had to sacrifice of himself physically — one of his ribs — more literally, part of his side.
        2. Surrender of self for uniting (as an antitype of the Son)
        “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and mother, and shall cleave unto his wife: and they shall be one flesh” ... “Male and female created he them; and blessed them, and called their name Adam, in the day when they were created” ... “So God created man in his own image, in the image of God created he him; male and female created he them” (Genesis 2:23,24; 5:2; 1:27) (Ephesians 5:21-33).
        Adam recognized his unity with the woman, manifesting their completeness.
        3. Servanthood of self for anointing (as an antitype of the Holy Spirit)
        “And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it” ... “And the Lord God said, it is not good that the man should be alone; I will make an help meet for him” ... “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” ... “And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” ... “And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” ... “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat” (Genesis 2:15,18; 1:26,28; 2:16,17; 3:6).
        Perhaps nowhere else in the Bible has man failed so miserably in servanthood of self for anointing. Adam’s failure to anoint (equip, enable and empower) the woman to carry out God’s Word totally changed the course of mankind and history. God’s wisdom and foreknowledge had predetermined that this would happen because of giving Adam free will.
        A husband must responsibly and willfully exercise his spiritual headship. His wife must submit to his sacrifice, surrender and servanthood. Then they will successfully reproduce the completeness of themselves as the image of Christ and His ekklesia (Ephesians 5:21-33).

Scriptural Relationship

        The significance of Paul’s statement that “For this cause ought the woman to have power on her head because of the angels” (1 Corinthians 11:10) reflects the proper scriptural headship relationship of Christian husband to Christian wife. As a visible manifestation of the relationship of Christ to His church, they are witnesses to the angels of God. This passage connects, sense-wise, with Ephesians 5:21-33.
        In this matter of Godly spiritual headship there are only two instances Paul discusses in Ephesians 5:21-33. These are (1) Christ’s relation to His ekklesia, and (2) a husband’s relation to his wife. Paul draws a parallel between the two to reveal the husband’s proper relationship to his wife as her Godly spiritual head. When a woman has no husband her head is Christ. When a woman becomes a wife her husband assumes a tandem spiritual headship position with Christ. He is to take on the same role as Christ’s role is to the church. The husband, in the same way that Christ does, must also sacrifice for equality, by equality, surrender to unite, by uniting, and enter into servanthood by, and for, anointing.
        Paul does not discuss other matters such as pastoral, paternal, or parental authority. Much confusion results when these other avenues are explored with this passage. Paul’s purpose is clear and simply stated. Man’s wisdom should not try to extract a meaning that is not there.
        Getting back to a discussion of 1 Corinthians 14:34,35, which states:
        1 Corinthians 14:34,35:
        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.
        If we attribute these two verses to a quotation of secular origin, by Paul, or in any other way remove these two verses by various means of logic, regardless of how sincere or well-crafted, all of Paul’s teachings on spiritual headship of the male of the species will continue to stand as scripturally valid. However, in discounting, or removing these verses, it will create a vacuum in Paul’s teachings which covers the conduct of Christian wives in a biblical home meeting of the ekklesia of God.
        There are no historical precedents for women (in general) being silent in the church. Let’s look at the roles of women in scripture as far as them being silent in the assembly.
        First, understand that the “church,” the ekklesia of God’s people was born when Israel was led out of Egypt. Mention of this is made in Acts.
        Acts 7:37-38:
        37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
        38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
        Jesus did not come to earth as a human being to birth a New Testament ekklesia. One of His accomplishments, among many, was to open the door to the existing true household of faith of God’s ekklesia to the Gentiles. If you have a problem with that read the article “God by the Spirit of Jesus Christ will build an assembly.”
        Women prophets mentioned in the Bible include Miriam, Deborah, Huldah, Anna, and, negatively, Noadiah (Nehemiah 6:14) and Jezebel (Revelation 2:20). In addition there are others who contributed to the welfare of Israel.


        Nelson’s Bible Dictionary comments on Miriam:
        “Miriam: 1. A sister of Aaron and Moses and daughter of Amram and Jochebed (Num. 26:59; 1 Chr. 6:3). Called “Miriam the prophetess” (Ex. 15:20), she is described as one of the leaders sent by the Lord to guide Israel (Mic. 6:4). Although the Bible does not specifically say so, Miriam was probably the sister who watched over the infant Moses in the ark of bulrushes (Ex. 2:4-8). Miriam’s song of victory after the Israelites’ successful crossing of the Red Sea (Ex. 15:20-21) is one of the earliest fragments of Hebrew poetry.
        “Miriam was involved in a rebellion against Moses when he married an Ethiopian woman (Num. 12:1-2). Both she and Aaron claimed to be prophets, but God heard their claims and rebuked them. Because of her part in the rebellion against Moses’ leadership, Miriam was struck with leprosy. However, Moses interceded for her, and she was quickly healed (Num. 12:1-16). She is not mentioned again until her death and burial at Kadesh in the Wilderness of Zin (Num. 20:1).”
        Miriam was a co-leader, along with Moses and Aaron. As a leader, she did much more than just not “be silent” before and in the ekklesia of God. Contrary to some commentator’s remarks, she was powerfully used by God to help lead the Israelites out of Egypt. She had her problems as stated in scripture, just as did Aaron and Moses. But Moses interceded for her, she was healed, restored and punished. But the congregation in the wilderness would not, could not, move on without her and waited the seven days it took for her to complete what God had proclaimed.

Zelophehad’s Daughters

        The daughters of Zelophehad were very vocal about demanding an inheritance among their father’s relatives.
        God not only said nothing about their being so very vocal, but He told Moses that they were right, to give them property and to make the legal precedent a statute of judgment, as the Lord commanded Moses.
        Numbers 26:33: And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah.
        Numbers: 27:1-11:
        1 Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.
        2 And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,
        3 Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah; but died in his own sin, and had no sons.
        4 Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.
        5 And Moses brought their cause before the Lord.
        6 And the Lord spake unto Moses, saying,
        7 The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.
        8 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.
        9 And if he have no daughter, then ye shall give his inheritance unto his brethren.
        10 And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.
        11 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.


        Deborah, a prophetess, was a judge of Israel, “and the children of Israel came up to her for judgment.” Not only did Deborah not keep silent in the ekklesia of God, she was a prophetess and the people of Israel came to her for judgement. As a mother of Israel, she continued to do this for forty years, “And the land had rest forty years.”
        Judges 4:4-5:
        4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.
        5 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 5:7: The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
        Judges 5:31: So let all thine enemies perish, O Lord: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.
        From the Jamieson, Fausset and Brown Commentary on Judges 4:8:
        “8. Barak said unto her, If thou wilt go with me, then I will go
—His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.”
        There is, however, an implied rebuke of Barak by Deborah for his not executing the order that God had given him (Judges 4:6) through Deborah:
        Judges 4:9: 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.
        Some commentators have obliquely cast some doubt upon Deborah’s calling by stating that the text does not implicitly state that God raised her up and that all of the judges had a military function, whereas Deborah was instructed to defer to Barak in military matters. In looking over “their” list of judges to prove their point, I was appalled to notice how many they left out in order to attempt to make their case. In fact the same could be said for Tola, Jair, Izban, Elon and Abdon.
        I’ve listed the pertinent scriptures listing the judges in the book of Judges:
        Judges 3:9: And when the children of Israel cried unto the Lord, the Lord raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother.
        Judges 3:15: But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.
        Judges 3:31: And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.
        Judges 4:4: And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.
        Judges 6:13-14:
        13 And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites.
        14 And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?
        Judges 8:33-9:57—The account of the wicked Abimelech.
        Judges 10:1-3:
        1 And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.
        2 And he judged Israel twenty and three years, and died, and was buried in Shamir.
        3 And after him arose Jair, a Gileadite, and judged Israel twenty and two years.
        Judges 11:29: Then the Spirit of the Lord came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon.
        Judges 12:7-13:
        7 And Jephthah judged Israel six years. Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead.
        8 And after him Ibzan of Bethlehem judged Israel.
        9 And he had thirty sons, and thirty daughters, whom he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years.
        10 Then died Ibzan, and was buried at Bethlehem.
        11 And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years.
        12 And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun.
        13 And after him Abdon the son of Hillel, a Pirathonite, judged Israel.
        Judges 14:5-6:
        5 Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him.
        6 And the Spirit of the Lord came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done.


        Huldah, another prophetess, was chosen for prophetic counsel over Jeremiah, a contemporary. The king charged the priest and four others to “inquire of the Lord” for him. They went to Huldah, received the word of the Lord, reported to the king and he acted upon it. I don’t see this as a private prophecy. Nor do I see Huldah being silent before the ekklesia the king sent to her.
         2 Kings 22:14-20:
        14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.
        15 And she said unto them, Thus saith the Lord God of Israel, Tell the man that sent you to me,
        16 Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read:
        17 Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched.
        18 But to the king of Judah which sent you to inquire of the Lord, thus shall ye say to him, Thus saith the Lord God of Israel, As touching the words which thou hast heard;
        19 Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the Lord.
        20 Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.
        2 Chronicles 34:22-28:
        22 And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college:) and they spake to her to that effect.
        23 And she answered them, Thus saith the Lord God of Israel, Tell ye the man that sent you to me,
        24 Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah:
        25 Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be poured out upon this place, and shall not be quenched.
        26 And as for the king of Judah, who sent you to inquire of the Lord, so shall ye say unto him, Thus saith the Lord God of Israel concerning the words which thou hast heard;
        27 Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the Lord.
        28 Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again.

The Woman Of Abel

        The wise woman in the city of Abel, mentioned in 2 Samuel, chapter 20, who spoke up in the ekklesia, and got to the root of a problem and solved it by tossing Sheba’s head over the wall to Joab, who was about to siege and destroy the city was not silent.
        2 Samuel 20:13-22:
        13 When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri.
        14 And he went through all the tribes of Israel unto Abel, and to Beth-ma’achah, and all the Berites: and they were gathered together, and went also after him.
        15 And they came and besieged him in Abel of Beth-ma’achah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down.
        16 Then cried a wise woman out of the city, Hear, hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee.
        17 And when he was come near unto her, the woman said, Art thou Joab? And he answered, I am he. Then she said unto him, Hear the words of thine handmaid. And he answered, I do hear.
        18 Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter.
        19 I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the Lord?
        20 And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy.
        21 The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.
        22 Then the woman went unto all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem unto the king.


        Anna, in the temple when Jesus was brought in by His parents is another example. She was in the temple and “spake of him to all them that looked for redemption in Jerusalem,” instead of keeping silence in the churches.
        Luke 2:36-38:
        36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
        37 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.
        38 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.

The Prophetic Function

        Comments have been made that the prophetic role of women in scripture is such that it precludes speaking it publicly. In those instances, where prophetic utterances were made privately it’s obvious they were made to the person that received that word as fit the situation. The male prophets also spoke privately when appropriate. To attempt to differentiate between men and women prophets in their Godly function is a severe injustice to the texts so misused.

Is God’s House Divided?

        The question naturally comes to mind: In the instances of women speaking out just quoted, hasn’t God violated the very principles that Paul is teaching about women being silent in the assemblies of the ekklesia?
        Miriam, along with Moses and Aaron was introduced into the biblical record at a low point in the spiritual life of Israel, having been in bondage to the Egyptians for hundreds of years. The daughters of Zelophehad sought justice in the legal matter of inheriting property because they were not male. By vocally and publically stating the injustice of their situation because they were women, Moses was forced to inquire of God. This was another low point in God’s justice not being executed. Their appeal was brought to God personally by Moses. Deborah was raised up by God during a low period of Israel’s history, which reflects upon the lack of responsible spiritual headship of the men of Israel (Judges 2:11-23). Huldah was consulted when the lost book of the law was found. This was also a low point in the history of Israel and would reflect upon the lack of responsible spiritual headship of the men of Israel in keeping the word of God alive and in the forefront of all activities. The incident with the wise woman of Abel occurred at a time when king David was having a lot of problems within his kingdom. When Anna spoke up in the temple it was at another low period in the life of Israel.
        I think the key to understanding the heart of God in this matter of women ruling over men is best explained by the text in Isaiah 3:12.
        The first two chapters of Isaiah set the stage for understanding what is said in chapter three:
        Isaiah 1:4: Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward.
        This sad commentary is a summation of the problems of Israel at that time. Because of their backslidden condition, God has determined that those people who are not willing and obedient and who continue to rebel against His will and purpose for Israel “shall be devoured with the sword.” He will bring the remaining people low and humble their pride so that only God is exalted.
        Isaiah 1:19-20:
        19 If ye be willing and obedient, ye shall eat the good of the land:
        20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.
        Isaiah 2:11-12; 17-18:
        11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day.
        12 For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:
        17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day.
        18 And the idols he shall utterly abolish.
        Isaiah, chapter 3, describes the judgment and punishment that begins in the household of God as a result of her many sins.
        Verses 6-9 are a powerful indictment against the men of Israel.
        Isaiah 3:6-9:
        6 When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:
        7 In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.
        8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the Lord, to provoke the eyes of his glory.
        9 The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.
        In verse 10 the righteous are reassured that it shall be well with them, “for they shall eat the fruit of their doings.” The wicked are admonished.
        Isaiah 3:10-11:
        10 Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.
        11 Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.
        As I mentioned, verse 12 is the key to understanding God’s heart concerning the laxity of men functioning as spiritual heads:
        Isaiah 3:12: 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 shows us that one instrumentality of judgment is when women rule over His ekklesia.
        Because the leadership functions were not performed by the men of Israel as God intended, they were removed, which created a void which was filled by those who were not qualified to do so, i.e., children and women.
        The “women rule over them” would include Maachah (1 Kings 15:13, 2 Chronicles 15:16) and Athaliah (2 Kings 1,13; 2 Chronicles 23:12-15) who were considered to be evil rulers. Both these women had contributed to Israel going very far astray from God.
        In verses 16-24 the worldliness of the females brings divine judgement which punishes not only the women, but also in verse 25: “Thy men shall fall by the sword, and thy mighty in the war.” This includes the totality of the men of Israel, civilians and those in the military.
        Isaiah 4:1 comments on the results of God’s punishment:
        Isaiah 4:1: And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
        Verse 2 speaks of the overcoming remnant bride (consisting of repentant women and repentant men):
        Isaiah 4:2: In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.
        When things get out of order in God’s ekklesia, He will do what He feels necessary to get things back into righteous balance. Repentance and righteousness will bring healing and our restoration back to God.
        Women are not to be placed into the male spiritual headship role. When God allows that to happen it is a form of punishment for Israel, i.e., the ekklesia. If the men don’t wake up and begin to function as men in their male spiritual headship capacity, then God will allow the situation to become evil. Scripture mentions several women who have been an evil influence upon their husbands. Although in the verses below the women were not in a position of rulership, it’s clear that they were virtual rulers because of their influence upon the male leaders:
        1 Kings 11:4: For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father.
        1 Kings 21:25: But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up.
        2 Chronicles 21:5-6:
        5 Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.
        6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the Lord.
        Judges 16:18: And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand.

A Scriptural Pattern

        The pattern I see here (and this is not the totality of women used by God throughout the Bible in various capacities to bring balance and Godly justice to the Israelites) is that when the men of Israel were negligent in performing the duties of true spiritual headship, then God temporarily utilized women in spiritual headship positions to bring the spiritual climate to a more balanced and healthy state by provoking the males into action. God is apparently more concerned with keeping his ekklesia balanced and healthy than He is concerned with keeping a bunch of proud, negligent, irresponsible and rebellious males in their headship position. He is looking for responsible men who recognize their responsibilities.
        So, no, I don’t think that God violated His own headship principles. He has utilized women throughout biblical history in order to preserve His people and His laws, ordinances, statutes, precepts and commandments—and His own headship principles. It’s ironic that God has had to use, and will continue to use, women, so that men can continue to be spiritual heads to them, isn’t it? As long as Christian men continue to allow themselves to remain ignorant of spiritual headship principles, much less function in that capacity, then God will continue to use women to maintain that principle. But only for as long as is necessary to bring balance and healing to His ekklesia. Continued apathy by the men of the ekklesia will allow the women to be an evil influence upon the ekklesias and upon the women in those ekklesias as we saw in Isaiah 3. The ekklesias will go astray and destroy the way to the path of righteousness.
        Why is this principle of male spiritual headship important to God? Possibly because He wants His highest creation to have learned from the example of the first Adam that husbands have a responsibility to their brides to not allow her to make a wrong decision. Instead, He wants us to imitate the last Adam, Jesus Christ, and encourage His bride to make the right decision.
        As mentioned, in 1 Corinthians 11:3-16, Paul is discussing order in a gathering of believers in the church. Order and authority are related. It’s obvious that Paul is referring to wives and husbands in a meeting of a local ekklesia in a home. In 1 Corinthians 11:5 it’s clear a wife prays and prophesies, which can’t be done without speaking. What is the intent and purpose of Paul’s statement here? Paul has just stated that God is not the author of confusion, but of peace (verse 33). With that thought in mind, he goes on to pinpoint an area that could (or did) contribute to confusion and disorder in the meeting of a local ekklesia in a home.
        If the usage of “wives” and “husbands” used in the text isn’t correct then it would mean “all women” and “all men.” If this is the case the unmarried women, the divorced women and the widows would have to inquire of their male relatives at home. However, this would make the assumption that one (or more) of their male relatives were in a spiritual headship position over them which doesn’t fit the biblical requirements of them having a husband. One exception would be an unmarried woman’s father, as there is scriptural support for this from the Old Testament (Numbers, chapter 30).
        For the purposes of this discussion, I am going to make the assumption that Paul is talking about husbands and wives, however I won’t totally discount the possibility that it may refer to an unmarried woman’s father. I think that scriptural support for other male relatives is lacking.

A Commandment Of The Lord

        Let your wives keep silent in the churches “for” gar, connects with a reason, it is not permitted unto them to “speak” laleo, talk, i.e., utter words. Probing the meaning further, it means extended or random speaking. It also sometimes signifies the utterance as opposed to silence. It also refers to the words conveying the utterance, not without reference to the word spoken, or the sentiment of the words. The wives should not “speak” in the meeting of a local ekklesia in a home ... but not “speak” of what? What utterance (as opposed to silence), what words (conveying the utterance), and in reference to what word spoken, or what sentiment of the words? (Paul reveals our answers in verse 35).
        The wives can publicly “speak” in tongues, interpretation, prophecy, revelation, (word of) knowledge, doctrine, prayers, singing, psalms and a word of wisdom. Why can’t they “speak” whatever it is that Paul is referring to? “But” gar, connects with a reason, (“they are commanded” is italicized and not in the original) “to be under obedience” hupotasso, set in orderly array under (the spiritual headship of their husbands). “As also saith the law,” refers also to the spiritual headship of the husband.
        “Will” is thelo, to will, wish or desire, implying volition and purpose, frequently a determination. “Learn” manthano, is to increase knowledge by use and practice. “Ask” is eperotao, a strengthened form of erotao. This word frequently suggests equality of petitioner with the petitioned. It means to interrogate, inquire, or consult, virtually signifying to demand. If the wives wish or desire of their own determined volition to increase their knowledge by use and practice, they are to demand, as equals, of their husbands that the husband teach them that knowledge, at home. It is a “shame” aischros, base, here, opposed to modesty, shameful, i.e., lacking harmony, propriety, or good taste, for women to “speak” laleo, in the church. While Paul does not specifically say so, I think it would be understood that it would be a shame before God, shameful for the woman concerned, and shameful for her husband, as it would indicate he was not functioning as his wife’s spiritual head.
        Laleo is qualified by eperotao. They are not to “speak” (by breaking the silence and interfering with the orderly flow) demands for learning of “spiritualities” in the meeting of a local ekklesia in a home. They are to “keep silent” sigao, the same as the tongue talker in verse 28 (who can “speak” laleo, to himself, and to God), and the prophet who is to “hold his peace” sigao, in verse 30.
        Rather than admonishing wives, Paul is reprimanding the Corinthian husbands. As a matter of scriptural teaching, the reprimand is not limited to them. Husbands have universally and historically failed to responsibly exercise their spiritual headship at home. Because of this wives are not equipped, enabled and empowered to operate in the gifts of the Holy Spirit in a public meeting of the ekklesia. The application is obviously not limited to church.
        Paul gives a reason for this restriction on wives in 1 Timothy 2 and discusses women and ministry in chapter 3 and in Titus 2:3-5. I'll discuss these later.
        If you have a problem with that Paul already answered your question:
        1 Corinthians 14:36:
        What? came the word of God out from you? or came it unto you only?

Let God Be True, But Every Man A Liar

        (Paraphrased) What? Did the Word of God come out from the midst of you (your denomination), or to you (in a private revelation from God) alone? Again Paul corrects the foundational posture that is necessary for order and peace in the meeting of a local ekklesia in a home.

Spirituality Tested

        1 Corinthians 14:37:
        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.
        (Paraphrased) If one is of the opinion they are a prophet, or spiritual, let them fully recognize what I write to you is a commandment of the Lord.
        1 Corinthians 14:38:
        But if any man be ignorant, let him be ignorant.
        “But” is alla, on the contrary. “Ignorant” agnoeo, is not to know. Here it is used in the sense of disinclination to accept the spiritual truths taught by Paul.
        Connecting with verse 37, it may be inferred that if one rejects Paul’s teachings here, they should change their opinions and cease to consider themselves as a prophet, or spiritual.
        1 Corinthians 14:39:
        Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
        “Wherefore” hoste, so that, expresses the effect or result of anything. “Covet” zeloo, is to desire earnestly, have a zeal for, burn with jealousy to prophesy. “Forbid” is kolou, to hinder, restrain, withhold, i.e., prevent by word or act.
        1 Corinthians 14:40:
        Let all things be done decently and in order.
        “All” pas, is any, every, the whole. “Done” is ginomai, to cause to be, to become (come into being). “Decently” is euschemonos, decorously. It denotes gracefully, in a seemly manner. This is to be in contrast to confusion in the church. It is to be in “order” taxis, in an orderly manner, in regular arrangement. It means (in time) fixed succession (of rank or character).
        These last five verses stress the Godly authority of Paul’s statements (verses 36,37). Some will prefer to remain ignorant and reject the spiritual truths taught by Paul (verse 38). They will manifest themselves transparently non-spiritual. They also reemphasize the importance of coveting to prophesy, and not preventing speaking in tongues (verse 39). There is final emphasis on allowing the manifestation of all “spiritualities” in a graceful, orderly manner (verse 40).
        Other verses by Paul the apostle relating to women and wives:
        1 Timothy, chapter 2, verses 1-7:
        I exhort therefore, that, first of all, supplications, prayers, intercessions and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all to be testified in due time. Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ and lie not;) a teacher of the Gentiles in faith and verity.
        In these verses the word “men” is used three times, and the word “man” (in reference to Christ Jesus) is used once (stressing His humanity). In each instance it is the word anthropos, meaning mankind, i.e., a human being, male or female, a person.
        The subject is supplications, prayers, intercessions and giving of thanks ... for all men.
        1 Timothy 2:8:
        I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
        The word for “men” here is aner. It means a man, properly as an individual male, is never used of the female sex, and is distinct from a woman, boy or infant. It is used as a word for husband. The introduction of the word aner into the text at this point shows a shift in focus from “human beings” (anthropos) by the usage of the word aner, to that of “husband.”
        1 Timothy 2:9,10:
        In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works.
        The word “women” is gune, meaning a married or unmarried woman.
        1 Timothy 2:11:
        Let the woman learn in silence with all subjection.
        In the original the definite article “the” is before the word “woman” (gune) in this verse. If we were to interpret the phrase to read “Let the woman” we have a problem in determining who the definite “woman” is. However, if we interpret it as “Let the wife” it continues the logical flow of thought from verse 8, where transition from the word anthropos to the word aner surely indicates “husband.” The word “learn” is manthano, to increase knowledge, frequently by inquiry, observation, use and practice. “Silence” is hesuchia, stillness, suggesting inner tranquility. “Subjection,” hupotage, is the noun from the verb hupotasso, meaning to rank under, i.e., to set in orderly array under. Here, again it refers to the spiritual headship of their husbands.
        1 Timothy 2:12:
        But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
        Paul is saying: But (on the contrary), I do not allow a wife to teach or to act on her own authority and assume a position of dominance over the husband. But (on the contrary) she is to maintain a state of stillness and inner tranquility.
        1 Timothy 2:13-15:
        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.
        This verse has perplexed theologians for years and there are various interpretations assigned to it. It seems to provide a rationale for Paul’s insistence of spiritual headship by the husband, which is based upon the natural order of creation in Genesis (see also 1 Corinthians 11:3,7-12). Paul also states that Adam was not “deceived.” This is apatao, deceived by a false impression of appearance, statement or influence. Paul says that “the woman” (definite article, indicating “wife” of Adam) was “deceived” exapatao. The intensive form of apatao, it means thoroughly deceived, and was in “the” (definite article) “transgression.” This is parabasis, meaning violation, inferring violation of a (the) specific command, not a range of violations.
        The wife shall be “saved” sozo, to save, deliver or protect, commonly translated as “salvation” in “childbearing” teknogonia. This word is from teknon, a child, which gives prominence to the fact of birth, and a root gen, from which we get gennao “to beget.” It denotes bearing children, and implies the duties of motherhood. This phrase is open to many interpretations. Taken in a literal sense it indicates that a woman suffers discomfort in the act of childbirth (Genesis 3:16). However, God will protect her if she meets the conditions, or characteristics, described in the words following.
        It seems irrational to infer the wife’s “salvation” is dependent upon meeting conditions. These characteristics are coupled “with” sun, in union with “sobriety” sophrosune, soundness of mind, literally sanity, or figuratively self-control. As a Christian wife, her faith, love and purity would have been established and maintained. The stress and discomfort endured while having a baby would imply that she must exercise self-control and a sound mind to continue to maintain the Christian characteristics mentioned.
        Ephesians 4:8:
        Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
        This word for “men” is anthropos, a human being, male or female, a person. In verse 11 Paul describes the doma, ascension gifts given: apostle, prophet, evangelist, pastor and teacher. In this quotation from Psalms 68:18 that reads in part “... thou has received gifts for men ...” the word for “men” here is adam, meaning a human being, an individual or the species, i.e., mankind.
        Ephesians 4:13:
        Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
        The word for “man” here is aner, a man, properly an individual male, is never used of the female sex, and is distinct from a woman, boy or infant. It is used as a word for husband. Paul is describing the “measure of the stature of the fulness of Christ” (implying Christ personally). It’s apparent that the use of the word aner is the proper word to denote His gender.
        Ephesians 4:11:
        And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
        These are headship gifts of male spiritual headship and are to be understood as functions, not titles. The gift of “pastor” (which encompasses the range of functions of elder/pastor/shepherd/bishop/overseer) is specifically mentioned by Paul as being excluded for a woman’s function in the ekklesia (and also deacon).
        Galatians 3:28:
        There is neither Jew or Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
        The word “male” here is arren or arsen, variously translated male, man or man-child. “Female” is thelus, an adjective from thele, a breast. Both words are used in Matthew 19:4 and Mark 10:6 where Jesus is explaining that at the beginning God “made them male and female.” There can be no confusion here, as the contrast between the sexes is obvious.
        The word “neither,” is ou, meaning no or not, and expresses an absolute denial and implies nonexistence. “Nor” is oude, meaning not even, or not so much as. The Interlinear Bible by Jay P. Green, Sr. translates the verse as: “There cannot be Jew nor Greek; there is no slave nor freeman; there is no male and female; for you are all one in Christ Jesus.”
        Are men and women equal in Christ? Yes. Do scriptural precedents clearly reveal spiritual headship is invested in the male of the species? Yes. Just as God and Christ are equal, but God is the head of Christ.
        Titus 1:5-9:
        5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:
        6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
        7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
        8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
        9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

        1 Timothy 3:2:
        A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
        1 Timothy 3:12:
        Let the deacons be the husbands of one wife, ruling their children and their own houses well.
        Paul’s teachings and instructions on God’s plan for spiritual headship of the male is based upon the creation account in Genesis. Notice that Paul skipped through all of the possible cultural, societal and traditional reasons that would indicate spiritual headship of the male and went directly to God’s word as recorded in the first chapter of the Bible, Genesis as the authoritative source of his teachings.
        1 Timothy 2:13:
        For Adam was first formed, then Eve.
        It’s also based upon the redefining by God of the roles of male and female after the fall:
        Genesis 3:16:
        Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
        Spiritual headship of the male is also restated in the New Testament:
        1 Corinthians 11:3:
        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.
        Arguments for women to be utilized in God’s ekklesia in male spiritual headship roles are many times based upon possible cultural, societal and traditional reasons that simply avoid or ignore Paul’s presentation of the scriptural record as his support.
        Scriptural quotations of women utilized by God in the Old Testament are quoted as sufficient biblical authority. However, there is no biblical rationale presented as to why God put those women into leadership positions over men. If we can correctly understand it as being brought about by failure of the men to responsibly exercise their male spiritual headship roles, then it becomes a matter of shame upon men, rather than rationale that God will use women over men as a matter of biblical doctrine. In effect, they are glorying in the punishment that Israel, as the ekklesia, received from the hand of God.
        The utilization of the fragile verses in the New Testament (discussed below) are not presented with the honest questions that the text demands. Rather, this biblical approach is sloughed off in a desperate attempt to utilize them as proof-text so that males may continue to ignore their male headship responsibilities and let women take over those male roles, thus bringing punishment and shame to the ekklesia of God.
        One denomination that ordains women as pastors simply ignores Paul’s statements, and buries pertinent scriptures within a quotation of a range of verses, then makes a general statement of conclusion based upon other factors (including Old and New Testament scriptures to endorse their error) rather than Paul’s statements and the biblical record which Paul uses. This same denomination has embraced other false doctrines that come from experiential, rather than scriptural sources. There “churches” are filled with women, which is a horrible misrepresentation of the family unit.
        Another reason stated is the false logic that women are already functioning in male spiritual headship positions so it must be acceptable. However, it is contrary to scriptural commands. This is like saying robbing a bank is not wrong because people do it every day, therefore it’s acceptable. There are consequences for not obeying God. The fruit of the institutional church system has been rotten from the very beginning.
        Further arguments are based upon a subjective statement by a woman that God has “called” her to be in the role of spiritual headship. God does not contradict Himself, the gift of discerning of spirits is needed if a woman makes such a claim. Scripture tell us “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). Many, many errors have been introduced into the body of Christ by the statement that, “God told me” or “God showed me ...” when the alleged revelation was clearly not substantiated by scripture.
        Another argument is that it’s only fair and just for women to assume male spiritual headship roles because there is no male and female in God’s economy. That is human wisdom (which James tells us is earthly, sensuous and demonic) caught in the act of utilizing scripture out of context. The entire Bible must be our source of spiritual instruction, not just isolated verses quoted out of context.
        Romans 16:1 commends Phebe our sister, who is a “servant” the same word translated “deacon” in 1 Timothy chapter 3. The word “deacon” applied to Phebe may fall within the broad range of meanings of the word in Greek. If, in fact Phebe was a biblical deacon, then her ministry, would have been, by necessity, restricted to women. But in view of Paul’s statement that a deacon must be the husband of one wife, the whole concept is not acceptable.
        Vine’s Expository Dictionary says this about the word deacon: “diakonos (Eng., “deacon”), primarily denotes a “servant,” whether as doing servile work, or as an attendant rendering free service, without particular reference to its character. The word is probably connected with the verb dioko, “to hasten after, pursue” (perhaps originally said of a runner). “It occurs in the NT of domestic servants, (John 2:5,9); the civil ruler, (Rom. 13:4); Christ, (Rom. 15:8; Gal. 2:17); the followers of Christ in relation to their Lord, (John 12:26; Eph. 6:21; Col. 1:7; 4:7); the followers of Christ in relation to one another, (Matt. 20:26; 23:11, Mark 9:35; 10:43); the servants of Christ in the work of preaching and teaching, (1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; Eph. 3:7; Col. 1:23,25; 1 Thes. 3:2; 1 Tim. 4:6); those who serve in the churches, (Rom. 16:1) (used of a woman here only in NT); (Phil. 1:1; 1 Tim. 3:8,12); false apostles, servants of Satan, (2 Cor. 11:15). Once diakonos is used where, apparently, angels are intended, (Matt. 22:13); in (v. 3), where men are intended, doulos is used.”
        “From Notes on Thessalonians, by Hogg and Vine, p. 91.
        “Diakonos is, generally speaking, to be distinguished from doulos, “a bondservant, slave”; diakonos views a servant in relationship to his work, doulos views him in relationship to his master. See, e. g., (Matt. 22:2-14); those who bring in the guests (vv. 3-4,6, 8,10) are douloi those who carry out the king’s sentence (v. 13) are diakonoi.
        “Note: As to synonymous terms, leitourgos denotes “one who performs public duties”; misthios and misthotos, “a hired servant”; oiketes, “a household servant”; huperetes, “a subordinate official waiting on his superior” (originally an under-rower in a war-galley); therapon, “one whose service is that of freedom and dignity. ... ”
        “The so-called “seven deacons” in (Acts 6) are not there mentioned by that name, though the kind of service in which they were engaged was of the character of that committed to such.”
        Romans, chapter 16 mentions several other women involved in various ministries: Priscilla (and Aquila) who together expounded to Apollos (Acts 18:26), and who had a church in their house (Romans 16:5). In verse 7 Junia(s) is mentioned as of note among the apostles. In verse 12 Paul mentions Tryphena and Tryphosa, who labor in the Lord, and Persis, who labored much in the Lord.
        Referring to Apollos, Luke says:
        Acts 18:26: 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.
        Aquila and Priscilla “expounded” unto Apollos, not just Priscilla herself. There are different opinions as to whether or not “expounded” means the same thing as teaching him. The word “expound” according to Vine’s Expository Dictionary is ektithemi, meaning ““to set out expose” (ek, “out,” tithemi, “to place”), is used (a) literally, (Acts 7:21); (b) metaphorically, in the middle voice, to set forth, “expound,” of circumstances, (Acts 11:4); of the way of God, (18:26); of the kingdom of God, (28:23).”
        In Acts 18:18-19, 26; Rom. 16:3; 1 Corinthians 16:19; 2 Tim. 4:19 Priscilla (Prisca) and Aquila are mentioned. Much is made of the fact that Priscilla is mentioned first in Acts 18:18, 26; Romans 16:3;2 Timothy 4:19. This prominence, it’s argued, proves that Priscilla was the “leader” of the two. Therefore, Paul really didn’t mean what he said about women not teaching men. Because Priscilla is mentioned first in the biblical text in four of six verses is of questionable significance.
        Whether Priscilla “taught” Apollos or not really doesn’t make any difference. She was with her husband, and I’m sure they both understood the concept of the male spiritual headship function and were in agreement and in order. Also, she wasn’t teaching her husband, which is the point Paul made about women teaching.
        Romans 16:7: Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
        There is considerable controversy as to whether Junia was a man or a woman. Also controversial is whether the phrase “of note among the apostles” means “outstanding among the apostles,” or “well known to the apostles.”
        The significance of the mention of Phebe, Priscilla and Junia(s) in relation to their functions in local ekklesias is not clear. To place total confidence that this is text proof of anything is not rightly dividing the word of truth.
        To make claims of some type of female spiritual headship on the basis of the textual mention of these women is foolish, especially in the light of Paul’s clear statement to the contrary.
        I have struggled with this “women in leadership roles” issue for many years and have flip flopped back and forth like a tennis ball. In researching this issue I’ve forced myself to read why women should be in male spiritual headship functioning positions [read: leadership roles] and also why they shouldn’t be.
        All of these New Testament examples of women apostles, teachers and deacons are very ambiguous in interpretation for justification of a valid scriptural principle that is clearly stated and supported by biblical types and antitypes involving God Himself and His highest creation, adam. As such, being weak and isolated , to use them as an iron-clad rule violates the biblical principle of having two or three witnesses.
        The doma ascension gifts by Jesus Christ, Himself the head of the church, are all intended to be male functions of spiritual headship. That’s the apostle, prophet, evangelist, shepherd and teacher in Ephesians chapter 4.
        However, the biblical record is clear that when the balance in the application of the principle of the male headship function begins to become terribly lop-sided because the men of the ekklesia become negligent, irresponsible and rebellious against the purposes of God, then He will raise up women to function in those capacities to accomplish His will and purpose.
        Can a woman function in a male spiritual headship capacity? Yes, and it violates the biblical male headship principle—but God will use a woman in order to bring balance and healing into His ekklesia—to among other things bring about obedience to that same biblical principal of male spiritual headship. The same can be said for the doma ascension gift of prophet, evangelist and teacher. To do so, however, jeopardizes the proper relationship of men and women as God wants it to be. If the men are not provoked into assuming their proper spiritual headship function, then it will lead to evil. However, there are clear scriptural prohibitions against a women functioning in the male headship position of elder/pastor/shepherd/bishop/overseer and also deacon.
        I had said in my book “Prophets And Prophecy:”
        The gifts God has given to His church spring from these attributes (God’s attributes of His character of love, His compassion consisting of His grace and mercy and His conscience consisting of His wisdom, judgment and justice).
        From God’s character, i.e., His love, He has given us His Holy Spirit. The Holy Spirit has the nine gifts of the Spirit, known as the charisma descension gifts.
        From His compassion, i.e., His grace and mercy, He has given us the gifts listed in Romans 12:3-8. They have been referred to as “motive” gifts, but in truth spring from His compassion (grace and mercy).
        From His conscience, i.e., His wisdom, judgment and justice He has provided us with the doma ascension gifts of apostle, prophet, evangelist, pastor (shepherd) and teacher. The names in the original language of these gifts describe their actions and functions. They have been called “offices.”
        Applying this to the prophetic, there appear to be three levels of prophecy. (Also two levels of teachers).
        1. The Holy Spirit charisma descension gift of prophecy (the Holy Spirit).
        2. The compassion, i.e., grace and mercy charisma gift of prophecy (the Father).
        3. The doma ascension gift of prophecy (Jesus).
        The manifestation of the charisma descension gift of prophecy is given to all Holy Spirit filled believers (the body). It is a gift for the body, regardless of maturity. (1 Corinthians 12).
        The Holy Spirit charisma descension gift of prophecy, then, is for us to express God’s love, which is made possible for us through the indwelling presence of the Holy Spirit of God. A love that brings us to perfection, or maturity, by bringing correction for goodness, direction for guidance, and affection to bring glory to God. This maturity comes from corporate manifestation of all of the gifts of the Holy Spirit, of which prophecy is one.
        The compassion gift of prophecy, also a charisma gift, springs from the compassion of God, i.e., His grace and mercy (Romans 12:3-8). Romans chapters 12-15 deal with the subject of our lifestyle and conduct before God, self, the rest of the body, all men, government, neighbors and the weak believer. This “lifestyle” prophetic gift would come with more maturity in the Lord.
        As a “lifestyle” prophetic gift, we go right back to Abraham, God’s prototype prophet, who apparently was a “lifestyle” prophet on the basis of God’s grace and mercy.
        The doma ascension gift of prophecy, then, is for us to express the conscience of God through the wisdom, judgement and justice of Jesus Christ.
        The doma ascension gift of prophecy carries with it a higher level and corresponding greater authority and encompasses the other two. (Ephesians 4). It takes many years for God to develop a man or woman to this level, with considerable training in different areas. We are not going to study this training as it is another subject.
        In the book “Prophets And Prophecy” I mentioned men and women prophets. I think a lot of people, including men and women, don’t really understand that their calling and gifting and anointing as a prophet is not as a doma ascension gift prophet, but as a “lifestyle” prophet. And, of course, there are a whole bunch of people running around operating in the charisma descension Holy Spirit gift of prophecy who think that they are prophets.
        Being a “lifestyle” prophet doesn’t mean the gift is any less, or the calling is any less, or the anointing is any less, it just means that it doesn’t fall within the category of a headship gift.
        The breakdown of the Holy Spirit, Father and Son prophetic giftings makes it clear that the Ephesians 4:11 doma ascension gift is just that: a headship gift from the head of the ekklesia to the males of that ekklesia who are to exercise male spiritual headship.
        The scriptural types and antitypes make it very clear that the head of the ekklesia, Jesus Christ, gives headship gifts (to male spiritual heads).
        Since Paul specifically mentioned “elders” and “deacons” and the term “elders” is used interchangeably with pastor/shepherd/bishop/overseer and the shepherd function is grouped in with the apostle, prophet, evangelist, and teacher it makes sense that it’s tacitly understood to be a list of male spiritual headship functions.
        Women functioning in a spiritual headship capacity would mean that women would be in a place as head over men in the family/local ekklesia situation.
        When Paul traveled and established a local ekklesia someplace, he functioned in all the capacities of the five-fold ministry. He was not only the sent one, the apostle, but he was also the resident prophet, evangelist, shepherd and teacher. Only after he had instructed the local ekklesia as to understanding Christ did he raise men up to fulfill those functions.
        I had said in “Growth In Gifts:” (The parenthetical phrases are the Greek meanings:)
        Reviewing the gifts of Romans 12:
        (1) “Prophecy” (speaking forth the mind and counsel of God)
        (2) “Ministry” (servanthood)
        (3) “Teaching” (instruction)
        (4) “Exhortation” (encouraging to action and comforting)
        (5) “Giving” (sharing)
        (6) “Ruling” (leading, directing, and attending to with zeal, promptness, watchful interest and earnestness)
        (7) “Mercy” (resourceful giving).
        Nowhere does Paul say that women can’t be gifted in these functions. But, notice that although prophecy (speaking forth the mind and counsel of God), ministry (diakonia–servanthood), teaching (instruction) and even ruling (leading, directing, and attending to with zeal, promptness, watchful interest and earnestness) are mentioned, they are not spiritual headship gifts. This could open up a real can of worms, depending upon individual points of view. However, from a scriptural point of view, it’s just a plain simple fact that men and women are so gifted. So anyone can function in any one of these capacities. But ... they are not male spiritual headship functions.
        An honest appraisal of all these scriptural truths will give many peoples’ theology a fit. So it’s not discussed because most don’t want to approach it with an open mind. Instead they try to impose their meaning, or their interpretation upon the scriptures. Shame! Shame!
        Men and women are operating, or functioning in the nine Holy Spirit gifts, and in these “lifestyle” gifts. They don’t know it and the trend is to attempt to place their functions within the male spiritual leadership gifts category. Men and women both do this. Why? Well part ego, which comes from contemporary teachings and attitudes, and part scriptural ignorance.
        People who operate strongly in the gift of word of wisdom and/or word of knowledge (they are supposed to work together, but nobody understands that) think that they are doma ascension gift prophets. Some who operate in the gift of faith think they have the gifts of healings. Or the gift of miracles. Or whatever.
        Everybody wants to classify their gifts so they can interject themselves into the institutional church pecking order. And be recognized. It’s part of the evils of the institutional church.
        Only by being a disciple of Christ, a learner, follower, supporter and imitator of Jesus does one learn to function in the gifts He has given us. In ministry schools, schools of the Holy Spirit, prophet schools, ad nauseam, we are taught that we have to get all “religious” for God to use us. Pray in tongues, stir up the Holy Spirit and junk, junk, junk. Forget it. Stay home and study the Bible and learn about Jesus and be His disciple. Then when you go into the grocery store, or maybe in the parking lot, in a crowded mall, or any place of God’s choosing (which will be terribly inconvenient as to time and place for you) He’ll tell you to go over to this one or that one and tell them something as from Him. It’s part of the fruit of a lifestyle for Jesus. 24 hours a day, seven days a week, it’s gotta be Jesus, Jesus, Jesus.
        In summing up what I’ve brought out:
        The saints of God need to recognize that when women begin to function in a male leadership capacity of spiritual headship, that things are very badly out of order in the home and in the ekklesia. Either God has raised her up, or she has subjectively and sovereignly declared herself to be the male spiritual leader. Which is really impossible, isn’t it? The point is that women in male leadership roles of spiritual headship is a symptom of a much deeper problem, the root of which is male irresponsibility in functioning as spiritual head to their wives. A wife does not rule her husband at home and she doesn’t rule in the ekklesia.
        All you hotshot feminists who let your wife wear the pants in the family while you sit back and watch Monday night football with the boys are out of order. And you wives who rule over your husband are out of order. It all starts at home, doesn’t it? I can only say one thing: Fix it. It’s broken. You are both working against God’s will and purpose for His ekklesia. As such you are part of the antichrist system. If you have a problem with that read the article “The Spirit Of Antichrist.”
        And forgot those so-called “Christian” organizations who claim they are promoting wives’ submission to their husbands. They don’t have a clue. They also have some hidden agendas that would make your hair stand on end if you cared enough to find out what they are saying and doing.


        In these two verses in 1 Corinthians 14:34 and 35, Paul expands his teachings on male spiritual headship to include the conduct of Christian wives during meetings of the local ekklesias in a scriptural home setting. In addressing this issue he is also reprimanding Christian husbands for not assuming their responsibilities of spiritual headship in the home. As I said, it starts in the home, doesn’t it?
        These instructions by Paul in 1 Corinthians 14:34 and 35 do not mean that wives in biblical home meetings of the ekklesia of Jesus Christ are to be totally non-vocal. It simply means that the husbands are to be considered as the spiritual heads at those meetings.
        If a Christian married couple understands the biblical principle of male spiritual headship, then all the details involved in the application and exercise of that principle would have been discussed at home. The wife would know and understand that she is not to initiate directives, or judge prophecy, or interpret a spoken tongue, or sing a psalm, or teach, or to speak out a revelation without having pre-discussed those things with her husband at home. (This really involves the totality of all biblical spiritual truth.) Then when she has something to say to those assembled in the local ekklesia, she will acknowledge the fact that she has something to say that is of God and will speak it out without stopping the meeting by asking her husband about it.
        If she is out of order in what she says, her husband must speak up and state his thoughts about the matter. This also, must have been pre-discussed by the husband and wife. If this should be the case, then when the husband speaks out it automatically triggers the involvement of all of the male elders/pastors/shepherds/bishops/overseers present in the ekklesia. With these safeguards built into what is said in a spiritual headship position many, many erroneous and false ideas would be squelched on the spot. No wife, no husband, and no combination of wife and husband would be in a position to initiate or propagate error into the local ekklesia. Instead, consensus of spiritual headship is a safeguard.
        Unfortunately, because of misunderstanding of the spiritual headship principle, neither husbands nor wives conduct themselves accordingly in their family life or the home meetings of the ekklesia. Since the husband doesn’t understand the sacrifice, surrender and servanthood headship principle then the wife doesn’t know how to respond to it. Instead there is constant confrontation, one with the other on the issue of equality of them both.
        However this is not an issue of spiritual equality, it’s a principle of male spiritual headship applied to two equal people in Christ—spiritual equality is to be understood as an accomplished fact. This is also not an issue of confrontation between husband and wife; it’s a matter of exercising spiritual headship in as loving and caring a manner as is Christ’s love for His ekklesia.
        Since the ekklesia consists of families meeting as a family, then the same family environment of the home is to be the environment in home meetings of the ekklesia. The spiritual headship principle is to be the same in both environments. This is essentially the intended message by Paul conveyed in 1 Corinthians 14:34 and 35. Therefore it’s a shame before God, shameful for the wife and shameful for the husband when Godly order is not maintained in the meeting of the ekklesia.
        With this understanding of the verses, it fits the logical sequence of thought by Paul in verses 33 and 40. Observance of the spiritual headship principles in meetings of the ekklesia eliminates confusion, brings peace and all things are done decently and in order.
        1 Corinthians 14:33: For God is not the author of confusion, but of peace, as in all churches of the saints.
        1 Corinthians 14:40: Let all things be done decently and in order.
        When things are not in order there is “confusion” akatastasia, instability, disorder, disturbance. There is no “peace” eirene, harmonious relationships, with friendliness, freedom from molestation, order, and a sense of rest and contentment. There is no wholeness or completeness. Things are not done “decently” euschemonos, decorously. gracefully, in a seemly manner. This is the state of many, if not all, of today’s Christian families and is reflected in the disorder of the institutional church. There is no “order” taxis, things being done in an orderly manner, in regular arrangement. Or maybe it’s the other way around. It’s the old “‘which came first, the chicken or the egg” question, isn’t it?
        Any other non-scriptural limitations upon the role of women in the body of Christ, and in the local ekklesias are invalid. Man-made limitations upon women in Christ have severely damaged the cause of Christ and crippled the totality of God’s universal ekklesia.
        With a male-dominated tradition conceptually and violently enforced throughout the centuries, we have nothing but a paganized, Romanized, traditional institutional system that has violated the very will and purpose of God. If you have a problem with that read the article “God’s Will And Purpose.”
        We need to speedily remedy the situation and abandon the present institutional church system, and move the local ekklesia meetings back into the homes and into a family atmosphere which is impossible to maintain without women—women are the wives, mothers and daughters that are an inextricable constituent of a family.
        Remove women from your natural family and tell me what you have left, please. What makes you think we can remove women from our spiritual family in Christ? Or change their place in the family and ekklesia by either suppressing them or by giving them unscriptural authority as a spiritual head? Without wives functioning according to biblical plan, instruction and teachings, husbands have no one to be a spiritual head to. God’s will and purpose for families and His ekklesia is violated.
        Haven’t we been disobedient to God’s will and purpose much longer than we would have been without His grace and mercy?
        What are you going to do about it?
        How about getting the word out? Start by emailing this article to everybody you know and then print it out and give it to everybody you know who names the name of Christ. And ask them to do the same.
        Or just sit back and do nothing. And on that day, explain to Jesus why you did so.

        For more information on the declining spiritual climate presented in the Book of Judges, “The Role of Women in the Book of Judges,” by J. Hampton Keathley IV, Th.M., is an excellent commentary of the deterioration of God’s Israel during that period of time.

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“Divorce-husband and wife marriage covenant broken by adultery” Divorce-husband and wife marriage covenant broken by adultery-law of God, Jesus, Paul give other legal biblical reasons spouse put away by divorcement
“Homosexual community, gay marriage, sexual and family values” The homosexual community, gay marriage, and their sexual and family values are different in societal values from heterosexual couples in society and their lifestyle relationships.

        If you’re dissatisfied with today’s “church” scene, then invest your time in reading some other related articles:
“A Sinking Submarine,” explains why today’s concept and practice of Christianity fails to measure up to scriptural standards.
“Does Anybody Out There Hear Me?” states the case for the urgent need for biblical home ekklesias in God’s economy as compared with today’s standardized religious institutional mindset.