Several weeks ago I started a series of posts looking at the question of biblical womanhood. You can find the earlier posts in the series here (1) Biblical Womanhood … Not What Many Think, (2) Biblical Womanhood … The New Testament (3)  All Authority in Heaven and on Earth and (4) By Their Fruit You Will Know Them. My contention is that our only true authority is God, with all authority given to Jesus. God calls who he will, when he will, to carry out his work. As humans we are brothers and sisters who stand before Christ. Effective Christian leaders will model, or aim to model, Christ’s ethical teaching.  Since the last post there has been an extensive conversation surrounding posts on Ruth Tucker’s new book Black and White Bible, Black and Blue Wife.  Although many commenters argued that male headship – defined as male authority in marriage (I prefer not to use the word complementarian for this view because it is authority and hierarchy not complementarity that is in view) is not responsible for abuse and that this view in the church does not and should not condone abuse, the fact remains that in her story it was used to justify or minimize abuse and provided a backdrop in Christian community that made it harder to leave an abusive marriage. This is true for many women in conservative Christian churches.

It should go without saying that most hierarchical (male headship) marriages are not abusive and that many, as high a percentage as egalitarian marriages (where egalitarian is not used as a counter to complementarity but as a counter to hierarchy), are very good, strong relationships.  Certainly my experience bears this out – the strength of those marriages I know (close friends, relatives, etc.) depends not on the view of male headship vs equal partnership, but on the love, respect and consideration that each partner displays for the other.

As I read and thought about the range of views being expressed on the various posts on Ruth Tucker’s book I was also listening to the Gospel of Matthew. As I’ve mentioned before I spend most of my commutes listening to streaming audio from Bible Gateway on the app on my phone. Currently I am listening to Eugene Peterson’s paraphrase The Message as read by Kelly Ryan Dolan. Several passages seem relevant here.

 At about the same time, the disciples came to Jesus asking, “Who gets the highest rank in God’s kingdom?”

For an answer Jesus called over a child, whom he stood in the middle of the room, and said, “I’m telling you, once and for all, that unless you return to square one and start over like children, you’re not even going to get a look at the kingdom, let alone get in. Whoever becomes simple and elemental again, like this child, will rank high in God’s kingdom. What’s more, when you receive the childlike on my account, it’s the same as receiving me.

Jesus wasn’t telling his disciples to become (or behave) like toddlers or young children. The question that sets up this passage gives us the intent. Jesus was, once again, driving home a point about the kingdom of God (on earth as in heaven). The kingdom of God turns our this-worldly ideas of power and authority and position and pride over on their head. This has important consequences for a Christian view of leadership. Leadership (home, church, or anywhere) isn’t about power, authority and privilege. It is about service and love and sacrifice and responsibility.  If a position of leadership brings up feelings of pride, arrogance, and entitlement, something is wrong. This is true in general, but especially in home and church.

Jesus is about as harsh as he can be when it comes to consequences for arrogance.

“But if you give them a hard time, bullying or taking advantage of their simple trust, you’ll soon wish you hadn’t. You’d be better off dropped in the middle of the lake with a millstone around your neck. Doom to the world for giving these God-believing children a hard time! Hard times are inevitable, but you don’t have to make it worse—and it’s doomsday to you if you do.

“If your hand or your foot gets in the way of God, chop it off and throw it away. You’re better off maimed or lame and alive than the proud owners of two hands and two feet, godless in a furnace of eternal fire. And if your eye distracts you from God, pull it out and throw it away. You’re better off one-eyed and alive than exercising your twenty-twenty vision from inside the fire of hell.

“Watch that you don’t treat a single one of these childlike believers arrogantly. You realize, don’t you, that their personal angels are constantly in touch with my Father in heaven? (18:1-10)

Peterson uses the term “the great reversal” in a number of other passages. The first will be last and the last will be first. Concern for rank, privilege, authority, etc. are worldly values with no place in the Kingdom of God.

But what about marriage? Not too much further (after a few stories including the rich young man – worth discussion in its own right) Matthew reports the teaching of Jesus on divorce. The Message puts a slightly different twist to the passage than I’ve heard elsewhere.:

One day the Pharisees were badgering him: “Is it legal for a man to divorce his wife for any reason?”

He answered, “Haven’t you read in your Bible that the Creator originally made man and woman for each other, male and female? And because of this, a man leaves father and mother and is firmly bonded to his wife, becoming one flesh—no longer two bodies but one. Because God created this organic union of the two sexes, no one should desecrate his art by cutting them apart.”

Yes, we are complementary as individual members of the body of Christ. And male and female are complementary in particularly valuable ways – whether one takes an egalitarian or male headship view of marriage.

They shot back in rebuttal, “If that’s so, why did Moses give instructions for divorce papers and divorce procedures?”

Jesus said, “Moses provided for divorce as a concession to your hard heartedness, but it is not part of God’s original plan. I’m holding you to the original plan, and holding you liable for adultery if you divorce your faithful wife and then marry someone else. I make an exception in cases where the spouse has committed adultery.”

Mark 10:12 makes clear that this is reciprocal, women likewise are not to divorce their husbands for another, but this was less of a problem in a patriarchal culture.

Now the surprising part. It isn’t the Pharisees who respond aghast, but Jesus’s very disciples!  They still haven’t gotten the point.  This is about marriage – but on another level it isn’t. The message is far greater. Marriage is one particularly powerful application of the greater Christian calling to love for others.

Jesus’ disciples objected, “If those are the terms of marriage, we’re stuck. Why get married?”

But Jesus said, “Not everyone is mature enough to live a married life. It requires a certain aptitude and grace. Marriage isn’t for everyone. Some, from birth seemingly, never give marriage a thought. Others never get asked—or accepted. And some decide not to get married for kingdom reasons. But if you’re capable of growing into the largeness of marriage, do it.” (19:3-12)

Marriage, as God intended it, requires the self-giving love and commitment of two people for each other. Men should not take wives for selfish fulfillment, discarding them if it isn’t profitable. More than this – they should love them as their own self. Christian marriage should not be entered into unless one is willing to live a life of self-sacrifice, truly becoming one flesh. We will all fail at some point, but this should always be the goal and ideal.

The great reversal impacts all areas of life. Concern for rank, privilege, authority, etc. are worldly values. They have no place in the Kingdom of God.

Lord, help our unbelief.

What does it mean to have a child-like faith?

Does Peterson’s paraphrase of Jesus’s response to his disciples (if you are capable of growing into the largeness of marriage, do it) make sense?

If you wish to contact me directly you may do so at rjs4mail[at]att.net.

If interested you can subscribe to a full text feed of my posts at Musings on Science and Theology.

Ruth, how do you think “complementarianism” is connected to abuse in marriages?

The most obvious way, I believe, is its silence on domestic violence in relation to its own persona. Rather than denying there is any connection between the two, those who hold the doctrine of male headship should be out in front speaking out against abuse of women. Although my book was released less than a week ago, there have been many positive responses—responses that make me fear I’m simply preaching to the choir. Where are those from the complementarian crowd who ought to man up and say, yes we have a problem? Who say Tucker’s book is not the only evidence out there that ties male headship in marriage to violence against a wife. Who say we as complementarians are going to be the loudest voice against all forms of abuse and we will never try to cover it up.

[Ruth is right. I’ve heard nothing but crickets from the complementarian crowd in response to her book’s publication. Why the crickets? Is it the fear of affirming her point of view that complementarianism has a problem or that in calling attention to the necessity of not abusing women they have to admit a flaw in the system? Why the crickets?]

Another way this movement is connected to abuse in marriage is the counseling done by prominent preachers. In one instance a wife is told that if her husband is ordering her to do something terribly sinful (such and participating in group sex), she should respond: “Honey, I want so much to follow you as my leader.  I think God calls me to do that, and I would love to do that.  It would be sweet to me if I could enjoy your leadership.”  And so – then she would say – “But if you would ask me to do this, require this of me, then I can’t – I can’t go there.” Such counsel sucks the self-confidence right out of a woman. How can any woman who says those words be assertive enough to stand up to a violent husband and call in the law?

After separating from my violent ex-husband I agreed to have joint marriage counseling with a Bible Church minister who I quickly discovered held strongly to the doctrine of male headship. He said that for my part, I was to commit to being a submissive wife. At one point I said that I had been too submissive because I had not reported to authorities my ex-husband’s sexual abuse of a teenage girl (nor had I reported his violence toward me). I told the minister about the incidents and how guilty I felt about my complicity. He emphasized that my place was to be submissive to my husband who represents Christ as the head, and thus there ought to be no guilt on my part. This is an example of the kind of counseling that is out there.

Why do you say that the term complementarian is simply a politically correct term for patriarchalism?  Should we see patriarchy only in negative terms?

The term, though claimed to be “coined” by those holding to the doctrine of male headship, was actually used by egalitarians long before. Paul Jewett, Mary Evans and Elaine Storkey, widely published authors, had all used the term, and rightly so. (See Scot’s discussion on March 2, 2015, featuring Kevin Giles.)

Egalitarians believe in complementarity between male and female which actually strengthens the argument for equality. I tell in my book how the addition of women elders broadened the ministry of the consistory of Fifth Reformed Church (and surely not because those women wanted power). The same is true for any ministry and for marriage. We need both male and female. We need complementarity. So to use that term for what is actually male hierarchy in ministry and marriage is disingenuous. But terms like hierarchy and patriarchy are not politically correct, so they use the term complementarian and frost the cake of inequality with the claim of equality. Now, don’t get me started on that.

As to patriarchy, it’s a biblical term and a good term if used in the right way. We need strong fathers in our families. My ex-husband abandoned his thirteen-year-old son. He demanded male headship in the family but then walked away from his own son. It’s mind-boggling.

Why do you question the value of marriage counseling for domestic violence?

I wish I had known at the time my son and I escaped the violent marriage that agreeing to marriage counseling was an entirely flawed concept. When a father sexually abuses a child, do you go to family counseling? Maybe some do, but it’s wrong—dead wrong. Crimes should be handled by the courts. My ex-husband’s violence against me and his sexual abuse of our foster daughter were crimes—not problems to be counseled away.

Some people may wonder why you would stay in such an abusive marriage for 19 years. How would you respond?

Most battered wives would know instinctively that there is no easy answer to that question. For me fear and humiliation sum up my response. I first of all feared that my ex-husband could charm a judge into granting him joint custody of our son. So I waited until he turned thirteen and was allowed to testify. After hearing his horror stories of what had happened behind closed doors, the judge granted full custody. I also feared for my life. When I threatened him on one occasion that if he ever beat me again I would call the police, he viciously hissed: “That would be fatal.”

But shame and humiliation were also a big factor. This was back in the mid 1980s. I had read too many stories of how the woman is blamed in such cases. Sure, he beat her, but she was contentious. She provoked him. She deserved it.

What is the cover supposed to say to those who see it?

As most people know, writers do not have a lot of say when it comes to book covers. In most cases publishers reign supreme. I was convinced I had the most incredible idea for a book cover ever submitted. The committee unanimously turned it down. They offered two options that a cover artist had designed. One I though was mildly pathetic. The other was this one. My first reaction was huuh? The artist should have turned the chair upside down, put the picture askew, and made a great big hole in the wall. But within seconds, I said YES, that’s it! That is the perfect picture of violence in the home. I’ve been there, done that—picked up furniture, put the Bible back in place, straightened the picture on the wall and pretended that everything was all right. I would re-plaster and paint the wall tomorrow.

By John Frye.

“Give us today our daily bread.”

Jesus cloned a bunch of bread. The disciples must have sounded like the Dr. Pepper man, “Get yer bread heah! Hot bread heah!” Let’s continue to explore the theme of bread (aka “loaves”) in Mark. In Mark 8:1-13 we read about the feeding of the 4000 (mainly Gentiles, though the audience was undoubtedly mixed; against Stein who sees Jesus back in Galilee feeding mostly Jews). In Mark the terms “bread” and “loaves” occur 17 times in Chapters 1-8. Only 4 times in chapters 14-16 (regarding the Passover Meal). Most of the uses occur in the two massive feedings of hungry people (6:30-44 and 8:1-13) and in Jesus’ conversation with his disciples about those feedings (8:17-21). While similar Markan terminology in both feedings leads some to conclude that there was only one feeding expressed two ways, many others see enough differences in the accounts to conclude there were, indeed, two different events where Jesus fed thousands of people with minimal food on hand. One major objection to the one feeding view is Jesus’ own questions to his Twelve about two different events (see Mark 8:17-21).

Jesus had some big shoes to fill.  The feeding of the 5000 in Mark 6 presents Jesus as the New Moses providing bread to God’s people in the wilderness. The hungry people were “like sheep without a shepherd,” i.e., explicit Old Testament phrases meaning “like people without a leader” (see these words from Moses in Num. 27:17 and echoed by Ezekiel in Ezek. 34:5). Jesus is the leader that Israel was always looking for. That is until their vision of leader got skewed by the compelling dynamics of power. The feeding in Mark 8 of mainly Gentiles in the area of Decapolis is prompted solely by Jesus’ compassion for hungry people. “I have compassion for these people; they have already been with me three days and have nothing to eat. If I send them home hungry, they will collapse on the way, because some of them have come a long distance” (8:2-3 NIV). Many have come from far away, i.e., Gentiles (see Ephesians 2:13). Jesus is the Deliverer for the Jews and the compassionate Savior for the Gentiles. Does Mark’s use of eúlogásas in 8: 7(“thanksgiving”) portend the eucharistic feast when Jews and Gentiles join in table fellowship?

“Hot bread heah!” Think about the amount of bread In the Jewish crowd 5000 men were fed, plus women and children. Grant each man a wife and at least 1 child. That is 15,000 loaves and left-overs. Now for the Decapolis feeding. Mark records there were 4000 men (8:9). Let’s do similar math. That means 12,000 loaves with huge baskets of left-overs. Combined, we have 27,000 loaves of bread. Why bring this up? Because of a statement Jesus’ disciples will soon make: “It is because we have no bread” (8:16). Oh, my. They couldn’t see the Baker because of the bread crumbs in their eyes. Jesus will ask, “Do your eyes fail to see?”

Unseeing eyes are critical eyes. For some reason, Mark pops up again a fussy argument still being carried by the Pharisees (8:11-13). These leaders need a sign they say. It’s not a miracle they want; it’s God’s seal of approval that fits into their judgmental categories. Theirs is a question to expose Jesus as a fraud, not to trust Jesus as Savior, much less as the Messiah. They want a God-validation for Jesus’ undeniable supernatural ministry because they have already concluded that Jesus is empowered by Satan (Mark 3:22). This testy question irked Jesus deeply. What Jesus simply wants is faith, as the Syrophoenician woman expressed. The answer Jesus gives to the religious police is to get away from them. And to get his disciples away from them (8:13). Jesus will give his Twelve some spiritual direction about the Pharisees and Herod. We’ll explore that next time.

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By Kelley Goewey: I’m going to write about being single. Bear with me.

“If you’re a woman and you’ve chosen to be married, then you’ve chosen to be the woman God created you to be.”

In my experience, Christians say a lot of wacky and untrue things about romantic relationships. Let’s take the above example, which I heard today, as Exhibit A. I could probably give you exhibits through ZZ, possibly even ZZZ. We make marriage into an idol and we make judgments based on relationship status. I went to a Christian college, so I’ve had a mega-dose of the pressure and worry and striving that can often be a part of Christian communities in regard to marriage.

I can only think of 2 positive messages about singleness from my time in college. Both were from professors, one who married (relatively) later in life and one who has never been married. The latter spoke in chapel once, and her charge to the single students was to buy themselves nice dishes. She explained that she used her college dorm dishes until she was 40 because subconsciously she didn’t think she should have nice dishes until she was married.

If you think that seems extreme or crazy, I can tell you that it’s not. Obviously I don’t know what it’s like for men in the Church, but as a Christian woman who grew up in the faith, there is strong and prevalent messaging that your life, your ministry, and the “real” work of your relationship with God begin only when you get married. So why would you buy nice dishes when your real life hasn’t even begun?

Let us be very clear: I have been asked out on a date once in my life, and I didn’t realize it was happening until the guy had completely finished talking. I couldn’t even answer; I just made an awkward “ehhhh…” noise and ran to the office break room. I asked a good friend out for a coffee about a year ago and he literally hasn’t spoken to me since. So if life is a marathon and marriage is the starting line for women, then I am a fish and therefore have no legs and can’t run in marathons.

But I spent years begging God to make it happen because I longed to be a legitimate member of the church. I wanted to have a ministry. I’ve wanted to be a foster parent and adopt for as long as I can remember. I felt called to serve God in ways that I thought only possible if I were married. And I worried about never having a place in church on my own.

I can’t even count the number of times I’ve heard my sisters in Christ tell me that their romantic relationships began when they “got [their] heart right with God.” And so I spent hours trying to figure out what was wrong with me, what I was doing wrong in my relationship with God that was preventing Him from blessing me with a romantic relationship that would lead to marriage and a purpose and a way to serve Him.

And I can’t tell you how often I’ve heard singleness described as the consolation prize you get if you’re not married. “Oh, you’re not married? Well, you get more freedom and you don’t have to worry about in-laws and Paul said that good thing about singleness once. And you’re young and you’re probably aren’t called to singleness, you just haven’t met the right person yet.” (As a side note, I do wonder at what age you stop being “just young” and become firmly and irrevocably “called to singleness.”)

I used to think that if I just knew for certain whether I was waiting for a husband or if I was called to singleness I could have a little funeral for my desire to be a mom and move on with life. But slowly, so slowly, I finally heard the Holy Spirit telling me to stop obsessing and move on. God has called me to be like Jesus. Married, single, dating…He has called me to be like Jesus.

Marriage and singleness are what they are. They’re different and they’re complex and they’re both tangled up with sin for the time being.
You may deal with loneliness and isolation, like I do–marriage is not a cure for that.
You may struggle with loving people and being vulnerable, like I do–singleness is not an escape from that.

My relationship status cannot alter the deep, desperate need of my soul for a Savior.
My relationship status cannot bring me worth or holiness in the eyes of Jesus.

He loved me when I was yet a sinner. And He called me to holiness and ministry no matter what. No matter if I am single or married or healthy or employed or depressed or rich or or or or…

As the Body of Christ, we are called to be like Jesus, to lay ourselves down at the feet of God and submit wholly to Him, starting from the instant the Holy Spirit quickens our hearts. Not starting on our wedding day. Not at any other arbitrary starting line.

I found that this amazing thing happened when I released my fear about my relationship status and put my trust back in Jesus: I was able to admit that I enjoy being single without feeling any shame, without feeling like I was trying to shirk some responsibility. Because however I am supposed to minister, which kids I am supposed to adopt, whatever job I am supposed to do, however God is going to conform me to the likeness of His Son: these all have happened and are happening and will continue to happen because of God. They are not dependent on my relationship status.

Whether you’re single or married.
Whatever your relationship status may be.
Run to Jesus.

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NORTHERN SEMINARY NAMES NEW PRESIDENT

January 29, 2016 – Lombard, Illinois – Northern Seminary’s Board of Trustees is pleased to announce the appointment of Dr. William D. Shiell as the eleventh president of Northern Seminary.

Board Chair James Stellwagen states,

“I am very excited to welcome Dr. Bill Shiell to the Northern community as president.  He has impressed me with his integrity, his peaceful nature, and his enthusiasm for the seminary’s mission.  Bill will be both a strong leader and great partner, and I am eager for everyone to meet him and to continue to forge new ways to do Christ’s work here at Northern.”

Dr. Shiell holds a PhD in New Testament from Baylor University and has pastored for seventeen years. He currently serves as Senior Pastor of First Baptist Church, Tallahassee, Florida. Some time ago I posted about Shiell’s excellent book on performance criticism.

Shiell states this of his appointment as President of Northern Seminary,

“I am honored and humbled to join the Northern Seminary community. Among the many things that draws me to Northern is its historic commitment to the full ordination of women and to the racial and ethnic diversity of the church. I am excited to join Northern as we discern God’s call to be the seminary for Christian leaders throughout metropolitan Chicago and the Midwest.”

Dr. Shiell obtained his Master of Divinity degree from George W. Truett Theological Seminary. He completed his PhD in 2003 and has served as an adjunct professor at Carson-Newman College. The author of several books and numerous articles, he is a member of the Society of Biblical Literature.

Julius R. Mantey Chair of New Testament Dr. Scot McKnight attested to Dr. Shiell’s fit for Northern’s needs:

“William Shiell is equipped with a splendid variety of gifts, each of which is needed for Northern: a PhD in biblical studies, a decade of successful ministry in Baptist churches, a wealth of contacts across the nation but especially among Baptist leaders, a history of successful fund raising in churches, the conviction that theology and teaching and our faculty are central to the task, a desire to be a preacher and a teacher, and the social and personal skills that emerge from a character formed by Christ through the Spirit.”

Interim President Karen Walker Freeburg speaks of Northern’s vision:

“Northern has become a leading innovator in making seminary study accessible, affordable, and relevant within an ever-changing culture. Change in higher education in the next decade will continue to be substantive and normative.  Dr. Bill Shiell is a strategic thinker and scholar.  He will provide competent and passionate leadership during a season of uninterrupted change as we work to develop sustainable models to fulfill the mission of equipping the church to change the world.”

Dr. Shiell believes passionately in both the call of the local church and the value of theological education in meeting that call:

“Northern Seminary is positioned to equip the church in a personal, biblical, and missional way that transforms lives, reconciles people, and trains women and men to fulfill God’s call. From Lawndale to South Korea and thousands of cities throughout the nation and the world, Northern’s impact has been felt for over a century. Our past has paved the way for a bright future. Through innovative new technology and accessible new degree programs, Northern is ready to prepare the next generation of leaders within ministry contexts both in metro-Chicago and around the world.

I am so grateful to Alistair Brown and Karen Walker-Freeburg for their leadership. They have set the pace for exciting days that are ahead. I could never fill their shoes, but I hope to follow their examples of Christ-like leadership. My wife Kelly and sons Parker and Drake are eager to move to the area and become a part of all that God is doing”

In the next month, Dr. Shiell will be concluding his service at First Baptist Church of Tallahassee and will begin work at Northern on March 1^st.

Please join us in praying for Dr. Shiell, his family, his congregation, and Northern Seminary as we all step into a new season of advancing God’s Kingdom.

Northern Seminary was founded by Chicago Baptists in 1913 to train women and men for effective leadership in the church. Now located in Lombard, Illinois, 14 miles west of Chicago, Northern offers an educational context that is international, interracial, and intercultural for the preparation of men and women who are called by God and empowered by the Holy Spirit for the mission of Christ in the world. In cooperation with American Baptist Churches, USA; The National Baptist Convention, USA, Inc.; Progressive National Baptist Convention Inc.; and the wider church, the Seminary seeks to educate leaders who will equip the church to change the world.

Contact:

Maria Davis

[email protected]

660 East Butterfield Rd.

Lombard, IL 60148

Ph: 630-620-2157

Web: www.seminary.edu

Kris Beckert has an important reminder of the church’s responsibility about singleness:

But what if there is another voice to be heard – in what sometimes feels like a wilderness of singleness?

Scripture and early church history bear witness to a story that bucks both culture and religious culture. It’s a story that bases a person’s value not on status, family, gender, or background but on relationship – bearing the image of and capacity for relationship with his/her creator, through Christ. While culture placed low value on single people, especially women, the community that was created by the early church defined people through their faith. Slaves, eunuchs, the lame, and Gentile men and women responded to the message of the gospel regardless of being single or married. In Acts, the Gospel breaks all types of relational walls. Historically, young first-century converts who often left their family of origin were baptized into a new family, literally. They would be adopted into a Christian family who would take them in and care for them as their own if their parents disowned them. Their “church family” did more than just pray for them; they shared life together….

Therefore, the Church has a unique opportunity.

In the midst of Lonely Sundays and joyous Mondays, the Church has an opportunity to be a God-honoring, literal family for single adults. Instead of just pushing them off to join segregated groups, making them help in children’s ministry, and telling them what to do and what not to do, the Church can choose to do life together. We can embody a different community who speaks in a voice that is different than that which singles hear in secular and religious culture. We can hold each other—both single and married—accountable to the standards set by God. We can look at singles not as lepers but as leaders—men and women with a call to ministry in worship, in their workplaces, and even in the pulpit. We can go out of our way to invite, to include, to eat with, and to grow close to those whose place or stage in life we may never have experienced but who we know can be complete in Christ. We can respect their struggles as real and their desires as God-given. We can guide one another and those who come after us and show them we do not need to succumb to the voices we’ve heard, which tell us to buy their fantasies and sell ourselves. For those of us who will marry, we can illustrate the reality of family life, and for those who will not, either through circumstance or choice, we can be brothers and sisters in the family connected through Jesus.

The problem to be fixed isn’t singleness—it’s a singular view of what it looks like to have a complete life.

I started a series on Biblical womanhood last Thursday with a look at women of the Old Testament. Not commands and laws, but stories about people, what they did and how they did it. It is quite an amazing variety.  Today we will look at women of the New Testament. Like the ancient Near East and ancient Israel, first century Galilee, Judea, and the Greek and Roman world were patriarchal cultures. This culture is reflected in the narrative. Still, in the New Testament, even more than the Old Testament, biblical women were not passive wives and mothers staying in the background. Nor were they condemned for their actions (except for the same kinds of failures that condemned men).  If there are other specific New Testament examples that we should consider, add them in a comment.

People of Faith

Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” (Luke 1:38)

When the woman saw that she could not remain hidden, she came trembling; and falling down before him, she declared in the presence of all the people why she had touched him, and how she had been immediately healed. He said to her, “Daughter, your faith has made you well; go in peace.” (Luke 8:47-48, also Matthew 9:20-22, Mark 5:25-33)

Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” … He answered, “It is not fair to take the children’s food and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed instantly. (Matthew 15:22-28, also Mark 7:24-30)

When the wine gave out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” (John 2:3-5)

This is a group of references, but Mary (in a class of her own) and the two women who came to Jesus for healing were clearly women of faith. They had faith in God and faith in Jesus as God’s prophet … Mary may have known more, but the people who came and heard Jesus in his life probably had no other idea concerning him than that of prophet.

Devout Prophet

There was also a prophet, Anna, the daughter of Penuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, and then was a widow until she was eighty-four. She never left the temple but worshiped night and day, fasting and praying. Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem. (Luke 2: 36-38)

It is significant that Luke includes two witnesses here – one male, one female – when Mary and Joseph bring Jesus to the temple for his presentation as first born son. Anna is a prophet. What is the role of a prophet? Isn’t it to speak the word of the Lord to the people?  In both the Old and New Testament to prophesy  (to speak as a mediator between God and humankind or in God’s stead) is an equal opportunity calling, not one limited to men.

Sincere Questioner and Witness

Many Samaritans from that city believed in him because of the woman’s testimony, “He told me everything I have ever done.” (John 4:39)

The entire story of the encounter at the well is worth considering (John 4:1-42). Jesus met the woman when she came for water. She had an openness that is a positive contrast to Nicodemus who came at night (John 3).

Connivers

Prompted by her mother, she said, “Give me the head of John the Baptist here on a platter.” (Matthew 14:8, also Mark 6:22-25)

As in the Old Testament not all examples are laudatory.

Followers and Supporters of Jesus

The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources. (Luke 8:1-3)

The twelve and some women, three of whom are named, were in the closest circle of followers who were leaving all for Jesus. They traveled with the group, didn’t just support it from afar.

Avid Student of Jesus

As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. … “Mary has chosen the better part, which will not be taken away from her.” (Luke 10:38-42)

The women sat with the men to listen to Jesus. This passage is interesting because Jesus specifically commends this attitude and ordering of priorities. Nor should we neglect Martha who was also a devout follower.

Devout

… “Truly I tell you, this poor widow has put in more than all of them; for all of them have contributed out of their abundance, but she out of her poverty has put in all she had to live on.” (Luke 21:1-4)

Not Quite Getting It (But then neither did the twelve, Mark 9)

Then the mother of the sons of Zebedee came to him with her sons, and kneeling before him, she asked a favor of him. And he said to her, “What do you want?” She said to him, “Declare that these two sons of mine will sit, one at your right hand and one at your left, in your kingdom.” (Matthew 20:20-21)

A worldly understanding of power and prestige afflicts both men and women.

Anointing Jesus

Now while Jesus was at Bethany in the house of Simon the leper, a woman came to him with an alabaster jar of very costly ointment, and she poured it on his head as he sat at the table. (Matthew 26:6-13, also Mark 14:3-9)

And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. … And he said to the woman, “Your faith has saved you; go in peace.” (Luke 7:37-50)

Martha served, while Lazarus was among those reclining at the table with him. Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. (John 12:1-8)

Each of the gospels has some variation of this incident or these incidents. The versions in Matthew, Mark, and John seem to refer to the same incident, but Luke’s story is quite different, making a different point, and doesn’t seem to mesh with the others completely.

Present at the Cross

But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things. (Luke 23:49)

Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. (Matthew 27:55-56)

There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem. (Mark 15:40-41)

Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. (John 19:25)

The women who traveled with Jesus, the twelve, and the other disciples, were witnesses at the cross to the crucifixion.

The First Witnesses to the Resurrection

On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus. … Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. (Luke 24:10)

Mary Magdalene and the other Mary went to see the tomb. … But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said. … So they left the tomb quickly with fear and great joy, and ran to tell his disciples. Suddenly Jesus met them and said, “Greetings!” And they came to him, took hold of his feet, and worshiped him. (Matthew 28:1-10)

When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. … But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; (Mark 16:1-8)

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. … When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” … Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (John 20)

All of the Gospels agree on this point. It was the women, Mary Magdalene and others, who traveled with Jesus who were the first to find the empty tomb, to learn that he was risen, and to spread the news.

In a Central Circle with the Disciples

When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James. All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers. (Acts 1:13-14)

The remaining 11 and certain women comprised the core circle here. They traveled with Jesus in his ministry.

Independently Responsible for Deceit

About three hours later his wife came in, not knowing what had happened. Peter asked her, “Tell me, is this the price you and Ananias got for the land?” “Yes,” she said, “that is the price.” Peter said to her, “How could you conspire to test the Spirit of the Lord? Listen! The feet of the men who buried your husband are at the door, and they will carry you out also.” (Acts 5:7-9)

Sapphira was a co-conspirator with her husband. She wasn’t condemned for his misdeed, but for hers.

Devoted to Good Works and Charity

Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. (Acts 9:36)

Business Woman, Head of Household

A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us. (Acts 16:14-15)

Note in particular that she and her household were baptized, the same phrase used when men are the lead in the story (Cornelius and the head of the guard for example.)

Fellow Traveler, Witness with Paul

Paul said farewell to the believers and sailed for Syria, accompanied by Priscilla and Aquila. (Acts 18:18)

He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately. (Acts 18:26)

Greet Priscilla and Aquila, my co-workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. (Romans 16:3-4)

Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. (1 Corinthians 16:19)

Greet Priscilla and Aquila and the household of Oneisiphorus. (2 Timothy 4)

This couple clearly had a role in the early church. Both of them were involved and are emphasized in every story.

The letters of Paul could be quite personal, especially in the final greetings at the end. Priscilla and Aquila figured here, but so did many others.  These personal greetings include an interesting array of both men and women. Here we are concerned with the women.

Deacon and Benefactor

I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me. (Romans 16:1-2)

A deacon and a benefactor. Quite the reference from Paul!  This recommendation probably means that Phoebe delivered Pauls letter to the church in Rome.  N.T. Wright in his Commentary on Romans notes:

The implication is that Phoebe is a businesswoman who is able to travel independently, and for Paul to trust her with a letter like this speaks volumes for the respect in which she was held, so it is no surprise that she is a deacon in the church. … She was in a position of leadership, and Paul respected here as such and expected the Roman church to do so as well. … The word “benefactor” means much more, in Paul’s world, than simply “she has been a great help” (NIV): benefaction and patronage were a vital part of the culture, and this makes Phoebe someone to be reckoned with socially and financially and a leader – of whatever sort – in her local church. (p. 761-762)

In this section Wright’s complaints with the NIV on the word “deacon” (the material bypassed by the first ellipse in the quote) and “benefactor” relate to NIV1984. The 2011 update uses deacon and benefactor.

Hard Workers in the Lord

Greet Mary, who worked very hard for you. (Romans 16:6)

Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord. (Romans 16:12)

Outstanding Among the Apostles

Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. (Romans 16:7)

Here Wright comments that, for Paul, an apostle was one who witnessed the risen Christ.  “Junia is thus one of the female “apostles,” the only one so called; though presumably others, such as Mary Magdalene, were known as such as well.” (p. 762)

A Woman of Standing

My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. (1 Corinthians 1:11)

Presumably another woman of standing. Members of her household traveled abroad.

Contending for the Gospel (and at odds)

I plead with Euodia and I plead with Syntyche to be of the same mind in the Lord. Yes, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel, along with Clement and the rest of my co-workers, whose names are in the book of life. (Philippians 4:2-3)

Hostess (perhaps more)

Give my greetings to the brothers and sisters at Laodicea, and to Nympha and the church in her house. (Colossians 4:15)

Recipient of 2 John

To the lady chosen by God and to her children, whom I love in the truth—and not I only, but also all who know the truth (2 John 1)

Several things are apparent from this list.

• Anna, the prophet, was one of the two to welcome the Messiah in the temple.

• Jesus preached to and taught both men and women. Mary was welcome to learn with the others.

• Women played a prominent role in band of people who traveled with Jesus during his earthly ministry. The twelve were all men, and there is important symbolism in the selection of twelve. But it is not clear that inner circle of followers were all male. Women were provided support, traveled along, were at the cross, witnessed the resurrection, and were with the 12 in the upper room before Pentecost, received the Holy Spirit.

• Women, including women of substance, played an important role in the early church.

These women are multidimensional people capable of almost anything, good or bad.  All of the images were taken from Wikipedia and again convey as much or more about the artist and his culture as they do about the subjects.

Is there any example you would add to the list?

If you wish to contact me directly you may do so at rjs4mail[at]att.net.

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