Truth Magazine

By Donald P. Ames

Recently I was given a shoe box of old sermons on cassette, along with some old bulletins, etc. dated about 10-20 years ago. Among the bulletins, I found a newspaper clipping by a lady from Decatur, Illinois bearing the above heading. It was in reply to a previously submitted letter, but bore no date, so I have no real way of determining just when it was written. Nevertheless, she made a strong case for her position, and I thought it might be good to review it in Truth Magazine. Not only are we to be ready to give a reason for the hope within us (1 Pet. 3:15), but by such an examination, it may help us avoid being caught by surprise sometime in answering this position, which is bound to increase in popularity in the religious world today.

She begins by pointing out that Paul mentions Priscilla’s name before that of Aquila (see Acts 18:26), a practice “unheard of” at that time. And while the KJV reverses them again to list Aquila first, in the Greek, Priscilla is listed first! Such listings frequently show who was the more influential of those listed. From this fact, she boldly states it was “because Priscilla is the pre-eminent teacher over the church.” However, in this passage, while Priscilla may have taken the leadership in the study, it was not “over the church,” but rather they took Apollos aside and privately taught him “the way of God more perfectly.” The most that can be made from this passage is that a woman can study with a man privately. Our writer has assumed too much from the passage, and affirmed a position the passage does not teach.

She next affirms that Junia (Rom. 16:7) was a “woman missionary, started new churches and filled the role of pastor.” (While “pastor” is a term for an elder, I understand she is using it in the denominational sense of a “preacher.”) Now while the name is a woman’s name (as can be determined from the Greek word used), the only thing Paul says about her is that she and Adronicus were his “kinsmen . . . fellow prisoners . . . who were in Christ before me.” No sources I could find affirmed the role she alleges Junia filled. Again, she has assumed, asserted, but has not proven the argument.

“Tryphena, Tryphose, and Persis (Rom. 16:12) were women evangelists” she next boldly states. Again, granting they are womens’ names, and they “labored much in the Lord,” nowhere does the Bible refer to them as “evangelists.” There are many ways a woman could labor in the Lord without being an evangelist, as seem in 1 Timothy 5, etc. So again, she has assumed the point she is trying to make.

Next she alludes to Deborah as a prophetess from the O.T. book of Judges. However this shows nothing about whether or not a woman can be an evangelist or an elder in the N.T. age. We are not under the Law of Moses today (Col. 2:14; Eph. 2:15-16; 2 Cor. 3; Heb. 8), but under Christ (Matt. 28:18; Eph. 1:20-23; etc.). The O.T. is not our source of authority, hence this argument has no bearing on the point under study.

Her next point is that “Phoebe was a deacon.” This has reference to Romans 16:1, where the RSV did use the term “deacon” with reference to Phoebe. However all other reliable translations use the term “servant” instead. The word “deacon” can refer to the office of a deacon, or it can simply refer to one in the role of a “servant” (cf. John 2:5). As Paul set forth the qualifications for the office of a deacon in 1 Timothy 3, he states in v. 12: “Let the deacons be the husband of one wife.” That pretty well settles the gender question. There are no qualifications set forth for a female deacon, and no record of any ever serving as such. A footnote in the Nelson KJV Study Bible notes this problem and says: “No specific specifications however are given of such an office.”

Such women are better viewed as being either the wives of deacons (cf. 1 Tim. 3:11) or godly widows who were supported financially by the church (cf. 1 Tim. 5:9, 10). Here it is best to understand Phoebe’s role to be that of a “helper.”

The next argument she presents is that “Nympha was an elder.” Reference here is to Colossians 4:15, and she boldly states, “The churches met in the homes of the elder of that church.” (Again, elders are plural in the N.T. — there was no “the elder” of a church.) But again, one of the qualifications of an elder is that he is to be the “husband of one wife” (1 Tim. 3:2; Tit. 1:6). Again, the gender question is settled by Paul. And although the KJV plainly states “the church which is in his house,” I understand the Greek manuscripts are not quite so plain — some using the male form of the name, some the female; some saying “his house,” some “her house,” and some “their house.” However many Christians of that time opened their homes for brethren to have a place to meet (cf. Acts 12:12; 1 Cor. 16:19; etc.), often in small groups. But because they might have had the space for such a meeting is no proof they were “in charge” or served as “the elder” over that church. Again, it is assumed, affirmed, and asserted, but lacking in proof. Hospitality did not make one an “elder” of the church!

Then she states that the only reason Jesus chose men as apostles was “because oral Jewish law would not recognize a woman as a witness. Her testimony was worthless and Jesus needed witnesses the Jews would accept.” Yet she would have us to believe he would turn around and appoint them as evangelists and elders to bear testimony to the whole world. I hardly think so! She even turns around and notes that Jesus appeared first to Mary after his resurrec- tion and “commissioned her to apostle the Apostles.” Did she not bear “witness” that he had resurrected? Does our writer have inside information of Jesus’ motives the Bible doesn’t reveal to us? Did he reverse himself that quickly? Jesus selected men to serve as apostles, and while she would like to expand that role, the authority is going to have to come from God, not human supposition!

Paul plainly states that the evangelist is to preach “with all authority” (Tit. 2:15), that he is to preach the word and to reprove, rebuke, and exhort (2 Tim. 4:2). He also plainly states a woman is not to “usurp authority over the man” (1 Tim. 2:13). There is no reference to women serving as evangelists or elders in the N.T. and Paul has spelled out the reasons why, as we have noted in this study. Human speculation does not replace divine revelation. Our writer concludes by going to Mark 10:42-44, where Jesus says we are not to seek lordship, but be servants; and concludes he was dealing with “leadership in the spiritual realm” and clearing the way for women to later become evangelists. And while the Bible affirms there is “no difference” in Jew or Greek, bond or free, male or female (in acceptance or preference) in Christ (Gal. 3:28), God still has roles for each to fulfill (see Eph. 5:22f; 1 Cor. 11:3; 14:34-35; Tit. 2; etc.). Let us beware we do not try to add to the word of God to suit society today, or seek to achieve roles God has not assigned to us.

By Mike Willis

Recently, the front page headline reported that the Southern Baptists passed a measure affirming that women must graciously submit to their husband’s “servant leadership.” This made front page news because it is so out of step with the feminist agenda. An explanation was given that Baptists believe in the “literal interpretation” of the Bible, a deceitful way of saying that others reject what the Bible clearly affirms. The news story for us Christians is not that the Southern Baptists forthrightly affirmed Bible doctrine, but that the secular press viewed this position as so out of step that it was front page news copy.

The model for the home promoted by feminism is egalitarian. The feminist “ideal” is “equal partner” marriages with interchangeable roles of bread winner, house keeper, child trainer, etc. Writing against the concept of women being subject to men in the home, Letha Dawson Scanzoni and Nancy C. Hardesty wrote, “Equality and subordination are contradictions” (All We’re Meant To Be 163).

That subordination does not mean inequality can be seen easily. One can illustrate the principle of submission by referring to civil authorities. One may be smarter, have better decision making skills, and be more qualified as a leader than a police officer, but when he flashes his lights, one’s obligation is to submit to his authority. One stands as a police officer’s equal, but still is subordinate to him.

The feminist agenda has spread so throughly in our society that some women want “obey” left out of their marriage vows. Can we leave out feminine subjection and be true to God’s word?

The Biblical View of the Role of Men and Women

The creation reveals the respective roles of men and women. Man by himself was in a state of separation, being alone (db,“separation. . . b. with sf. (89 t.) to express the idea of by oneself, alone (prop. in his, thy, my separation), Gn. 2:18 it is not good for men to be wdbl; alone,” BDB 94). The Lord made for man a “help meet” (wdgnk rz(). The word “meet” is from the substantive dgn, used to mean “acc. to what is in front of = corresponding to, Gn 2:18 I will make him wdgnk rz( a help corresponding to him i.e. equal and adequate to himself, v. 20 among the animals there was no wdgnk rz(” (BDB 617). Note the concept that woman was made as a “help, succour” to man. Man was not made as a help, succour to woman. Some modern trends would place women in the career field with man as the stay-at-home helper.

This reverses the pattern revealed in creation.

Indications of the role of man and woman are seen in the divine comments about the first sin. Adam was called to account for his disobedience (3:9). Why call Adam to account since Eve led the way in disobedience? The answer is that Adam was the head of the family and responsible for leading it. The role of Eve in her “leading” is condemned. Adam sinned when he “hearkened unto the voice of thy wife” (Gen. 3:17). Eve was placed in a position that her husband would “rule” (l#m, “rule, have dominion, reign,” BDB 605) over her.

The Old Testament recognizes the role of subjection for women throughout its pages. The word “husband” is frequently translated from l(b, the verb form of which means “marry, rule over.” The noun means “owner, lord” and is used of the husband on many occasions (BDB 127). Sarah referred to her husband Abraham as “her lord” (Gen. 18:12). The word “lord” is here translated from Nwd), which is used to refer to Jehovah as Lord, masters in a slave re- lationship, and husbands in their role over the home. This passage is cited in 1 Peter 3:6 as an example for women to follow in their submission to their husbands.

The New Testament is very explicit about the role of subjection in the family. The husband is the “head” of the home just as Christ is the “head” of the church (kefalh&: “head. . . metaph. anything supreme, chief, prominent; of persons, master, lord; tino/j, of a husband in relation to his wife,” Thayer 345) (Eph. 5:23). We do not have an egalitarian role with reference to Christ. He is the supreme Lord who issues commands for us to obey. In the same manner as he is head over the church, so man is the head of the home. The nature of his rule is explained in the text:

• It is self-sacrificing (5:25). It is based on a self-sacrificing love in which the husband places the needs of his companion above his own needs. This excludes dictatorial, tyrannical rule in the family. A husband who only thinks of what he wants in ruling his family is not following the example of Christ.
• It is a giving rule (5:25).
• It is a rule that manifests love for his wife equal to what he has for himself (5:28).
• It is a rule that provides a home in which the wife is  nourished and cherished (5:29).

The wife is to submit to her husband’s rule (5:22). The word upota/ssw means “to arrange under, to subordinate; to subject, put in subjection. . . mid. to subject one’s self, to obey; to submit to one’s control; to yield to one’s admonition or advice” (Thayer 645). The same word is used for one’s submission to the following: (a) One’s relationship to civil government (Rom. 13:1, 5); (b) A slave to a master (1 Pet. 2:18). The wife is to submit “as unto the Lord” (5:22). Her submission to the Lord Jesus is voluntary, not forced. Hers should be a voluntary submission to her husband. Her submission is to be “in everything” (5:24), not merely to those things that he says that she wants him to say. Her submission is “fitting” in the Lord (Col. 3:18).

1 Peter 3:1-6 commands the submissive role to the woman. She is to submit herself to his rule (3:1). She is to manifest a “meek and quiet” spirit. The word “meek” is from praoj which means “gentle, mild, meek” (Thayer 534). It is from the same word group as appears in James 1:21, “receive with meekness the engrafted word.” The idea is that of yielding one’s will to the authority of the word. In 1 Peter 3:1 the yielding is to the authority of the husband’s leadership. The word “quiet” is from hsu/xioj which means “quiet, tranquil.” The idea is not silence but quietness (cf. 1 Thess. 4:11; 2 Thess. 3:12). Sarah gave an example of “obedience” (3:6). The text referred to is Genesis 18:12. It records the time when three angels appeared to Abraham in Hebron near the Oaks of Mamre. He told Sarah to prepare supper for the guests saying, “Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth” (18:6). Sarah obeyed. The modern woman might not be so inclined.

The woman who is married is described in Romans 7:2 as upandroj. The word is translated “wife” but literally it means “under i.e. subject to a man” (Thayer 638).

The text in 1 Corinthians 11:1-16 teaches the subjection of women. The order of submission (11:3): (a) God is the head of Christ. (b) Christ is the head of man. (c) Man is the head of woman. Man is the glory of God and woman is the glory of man (11:7). The order of submission is related to creation (11:7). Man is not from the woman, but woman is from the man. Man was not created for the woman, but the woman for the man (11:9). The preposition “for” is translated from dia/ which is used in this text to mean “for the benefit, [Eng. for the sake of]” (Thayer 134). The wearing of the customary veil was the symbol in the first century of this relationship to a man.

1 Corinthians 14:34-35 speaks of her submissive role in worship. The woman is forbidden to “speak” in the assembly. She is forbidden to speak in the same manner as the others previously mentioned (14:28, 30). Under the circumstances described the tongue speaker and prophet could not speak (i.e. publicly address the assembly). The reason given for the woman’s role is that the Law teaches her to be under obedience (cf. Gen. 3:16). It was shameful for her to “speak” (the opposite of “be silent” and, there- fore, used in the context to mean “publicly address the assembly,” cf. 14:28).

1 Timothy 2:12-15 also speaks of the submission of women. The woman is to learn in “quietness.” The word hsuxi/a means “quietness: descriptive of the life of one who stays at home doing his own work, and does not officiously meddle with the affairs of others. . . silence” (Thayer 281). The role of women is tied again to creation: (a) Adam was first formed, then Eve (2:13). (b) Eve was deceived in the transgression (2:14). Woman shall be saved if she accepts her God-defined role.

1 Timothy 5:14. Women are “guides” to the house. The word is derived from the verb oikodespote/w which means “to be master (or head) of a house; to rule a household, manage family affairs: 1 Tim. v.14” (Thayer 439).

Titus 2:5. The woman is to be “obedient” (upotassome/naj) to her own husband. If she is otherwise, she will cause the word of God to be blasphemed (Tit. 2:6).

Cultural Influences Challenge The Home

The biblical view of the respective roles of husband and wife is being culturally challenged. Perhaps that is always so in all cultures. In some middle east countries, women are treated almost as if they were sub-humans. Were we to live in those societies, we would need to preach about how that culture influences one’s concept toward the roles of men and women. We must not be blind to how our own culture is influencing our views toward the respective roles of men and women. Our young ladies are being taught that they should not be submissive to their husbands. Perhaps one should look at the marriages of feminists who are teaching this to see how well these principles are working in their own homes. Those who are repeatedly divorced make poor advisors about how to have a happy marriage.

We must shape our families according to the word of God, not according to the culture (Rom. 12:1-2). Those who teach us not to spank our children and those who teach wives not to be submissive to their husbands are both sending twentieth century cultural messages contrary to God’s word. We must look at these messages and make a conscious decision to reject them in order to be submissive to the word of God! The reason for this subjection is the same in both cases: what God commanded is for our own good.

There is no greater challenge before the Christian than overcoming temptation, defeating sin, triumphing over the world, and securing victory over Satan. This is a matter of compelling concern to every member of the body of Christ.

Promises and Incentives

The Lord’s message to the church at Ephesus includes strong incentive in these words: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Rev. 2:7). The over- comer is promised free access to the tree of life in the garden of God. In the heavenly paradise there is joy unspeakable and full of glory.

Christ promised the church at Smyrna, “He that overcometh shall not be hurt of the second death” (Rev. 2:11). The second death is punishment in the lake of fire and brimstone (Rev. 21:8). The overcomer is given assurance that he will escape the second death. Overcoming is necessary if one expects to escape the punishment of hell.

The church at Pergamos was told, “To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” (Rev. 2:17). The overcomer will partake of the hidden manna, the fulness of Christ as the bread of life, and receive recognition as one who is pure and white.

To the church at Thyatira, the Lord said, “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star” (Rev. 2:26-28). The overcomer shares in the rule and dominion of Christ through the victory of the gospel.

In the day of judgment the wicked will be shattered hopelessly, but the faithful will enter a new day through him who is the morning star (Rev. 22:16). Royal splendor and heavenly glory await all who conquer wickedness.

Christ disclosed to the church at Sardis, “He that over- cometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels” (Rev. 3:5). The overcomer’s name will not be erased from the heavenly record. Arrayed in white apparel, the obedient believer will be acknowledged as a child of God. This is a reminder of what the Master said in Matthew 10:32: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.”

To the church at Philadelphia, the Lord’s promise was, “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (Rev. 3:12). The overcomer will have permanence as a pillar in the heavenly temple. Inalienable citizenship awaits the conqueror in the celestial city, the new Jerusalem.

The Lord said to the church at Laodicea, ’’To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Rev. 3:21). The overcomer will share in the eternal reign of the conquering Christ. Having gained victory over sin, Satan, death, and the grave, Christ was exalted to the right hand of the Majesty in the heavens. The Christian who fights the good fight of faith and is victorious is assured of an exalted place with his Master and Savior.

What blessings await the overcomer!

The Basis of Victory

Trusting, obedient faith is the key to overcoming the world. John wrote, “For whatsoever is born of God over- cometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” (1 John 5:4, 5). A study of the examples given in Hebrews 11 should impress one with the power of faith. Worthy men and women of old conquered through faith. They struggled against the seductions of Satan, the power of darkness, fleshly weaknesses, and numerous obstacles, but faith gave them victory. Faith and victory are inseparable.

Jesus warned and consoled the apostles in this meaningful statement: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). The apostles needed to realize that the battle to be fought would not be easy. Afflictions and troubles would abound. They would be hated by the world. Notwithstanding the mountains of tribulation, they would climb to triumph by keeping their faith strong. Their Master had shown the way. He had overcome the world. Despite persecution, disappointment, sorrow, and hardship, they could win the battle.

Jesus’ victory over the world is the basis of our being assured of success. Indeed, “we are more than conquerors through him that loved us” (Rom. 8:37). The faithful fol- lowers of Christ are guaranteed overwhelming success. To express it as military victories are sometimes described, a “brilliant victory” is certified.

In an age when so many who are baptized into Christ are being overcome by the world, it is urgent that we remind Christians that we must guard our hearts, keep our lives, and preserve our souls. By concentrating on the things which will strengthen our faith in the Son of God we can conquer. Why be overcome by the world when Christ offers us power to be overcomers of the world?

“He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Rev. 21:7). The child of God as an heir of God takes full possession of all that he is promised in the new habitation. He dwells eternally where there is no death, no sorrow, no crying, and no pain. He drinks freely of the refreshing water of life. He lives in the city with foundations whose builder and maker is God. In this new Jerusalem the loving heavenly Father is his God, and forevermore he is a child of God. The overcomer is home at last.

The word lust in the New Testament can translate more than one Greek word. However, the primary word translated lust is epithumia. W.E. Vine says of this word that it is “strong desire of any kind” (707). It can be used of strong desire that is good and strong desire that is evil. When it is used of evil desire the text will specify what is meant, and often the word lust will translate epithumia.

Epithumia can be seen in its good sense in a few pas- sages. Jesus said to the apostles, “With fervent desire I have desired to eat this Passover with you before I suffer . . .” (Luke 22:15, NKJV — here and elsewhere the NKJV will be cited unless otherwise indicated). Paul said, “For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better” (Phil. 1:23). On another occasion Paul said, “But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire” (1 Thess. 2:17). In each of these passages the word translated as fervent desire, desire, and great desire is the same word, epithumia which is elsewhere translated as lust. Yet, it is clear that the strong desires in each of these verses is positive, not negative. However, the word epithumia is used in an overwhelmingly negative way in the New Testament.

Christians are told to avoid worldly lusts which war against the soul (1 Pet. 2:11). In this text, the word epithumia is connected with the word “worldly.” This indicates the kind of strong desire under consideration. These worldly desires are not like the positive desires in the above verses. These are the kind of desires that “war against the soul.” Therefore, they must be vanquished and not satisfied. To satisfy them would be to sin.

Other verses of Scripture speak similarly of lust.

Therefore, do not let sin reign in your mortal body, that you should obey it in its lusts (Rom. 6:12). But put on the Lord Jesus Christ, and make no provisions for the flesh, to fulfill its lusts (Rom. 13:14).

I say then: Walk in the Spirit, and you shall not fulfill the lusts of the flesh. . . . Now the lusts of the flesh are evident, which are: adultery, fornication, uncleanness, licentious- ness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God (Gal. 5:16, 19-21).

These and other clear verses of Scripture teach us that fulfillment of certain lusts is sinful. It is important to note that strong desire is not wrong in every case. What is wrong is the fulfillment of these desires contrary to God’s law. For instance, sexual desire is not wrong in and of itself. God created men and women with this appetite. However, the gratification of this desire is permissible only in the marriage relationship (1 Cor. 7:1-9; 6:18; Heb.13:4). When young people engage in sexual activity outside of marriage, they commit fornication and are guilty of sin. They have no right to fulfill their lust before marriage. Likewise, when homosexuals gratify their lust outside of marriage they are guilty of fornication. Paul said of them, “. . . God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves” (Rom. 1:24). When they fulfil their lust contrary to God’s law they give in to vile passions (1:26), do what is against nature (1:26), and commit what is shameful (1:27). In summation, lusts which are sinful are those that prompt us to violate the law of God.

What Does Lust Have To Do With the Way We Dress?

The Bible’s teaching about lust has everything to do with how we dress. If certain lusts can be described as being at war with one’s soul, are foolish and hurtful, evil, ungodly (Jude 18), and of defilement (2 Pet. 2:10), then whatever naturally provokes and excites these sinful lusts must be vigorously avoided and opposed.

The fundamental assertion of this article is that the sight of bare flesh provokes strong desire. What kind of desire? Evil desire. The sight of a scantily clad female will not fill a young man with a strong desire to study the Bible. Instead, the sight of a girl’s partially nude body will create in the average male a desire to commit fornication with her. If a man will deny this statement he will probably lie about other things as well!

Faithful Christians will not dress in a way that causes others to lust, and they will not dress in a way that com- promises their faith.