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A sermon by Dr. Kevin Quast

Joel 2:23-29

Galatians 3.23-29

Back in New Testament times, Greek men everywhere used to repeat a

saying that listed three reasons for gratitude. They would say “I am

grateful that I was born a human being and not a beast, next a man and

not a woman, thirdly, a Greek and not a barbarian.”

When it came to male chauvinism, the Jews weren’t much better. Listen

to some quotes from the Talmud:

“He that talks much with women brings evil upon himself and neglects

the study of Law and at last will inherit Gehenna” (Mish Aboth 1:5)

“Every man who teaches his daughter Torah is as if he taught her

promiscuity” (Mish Sotah 3:4)

“Let the words of Torah be burned up, but let them not be delivered to

women” (Jer Sotah 19a)

“All we can expect from women is that they bring up our children and

keep us from sin.” (Bab Yebamoth 63a)

In synagogues, women were separated from the men by a screen and

allowed to take no part in the service, except, at most, on one occasion

yearly, to read one of the lessons (cf. Tos Megilla 4:11; Bab

Megilla 23a)

Has the Christian church carried on the tradition? When you

consider that the Christian church began in the midst of these same

Jews and Greeks who wrote some of the things that I just said, it

shouldn’t surprise us that we would run across statements like these:

“Let a woman learn in silence with full submission. I permit no

woman to teach or to have authority over a man; she is to keep

silent. For Adam was formed first, then Eve; and Adam was not

deceived; but the woman was deceived and became a transgressor.

Yet she will be saved through childbearing, provided they

continue in faith and love and holiness, with propriety

(1 Timothy 2:11-15).”

“I want you to understand that Christ is the head of every

man, and the man is the head of the woman, and God is the

head of Christ… (1 Corinthians 11:3).”

A few chapters later in the same letter, Paul, the apostle

who wrote these words, goes on to say …

“… women should be silent in the churches. For they

are not permitted to speak, but should be subordinate,

as the law also says. If there is anything they desire to

know, let them ask their husband at home. For it is

shameful for a woman to speak in church”

(1 Corinthians 14:34-35).

Throughout it’s history, right up to today, the Christian

church has used these few references to denigrate,

subdue, repress, stifle and discriminate against women in

leadership in the church. Consequently, we have become

guilty of the most blatant hypocrisy imaginable.

The same denominations that have refused to allow women

to become pastors have commissioned women missionaries

to go overseas an do the identical work over there that a

pastor would here. Not only does that discriminate against

women here, but it is also racist. It has the effect of

saying women pastors are good enough for the nationals

overseas, but their not good enough for our churches at

home. Here at home, many churches rule out women

deacons, yet are prepared to accept the most unspiritual

men in the congregation to take their place! It seems to be

an unspoken rule, even on deacon’s boards that have

women, that the chairperson should always be a man.

Many people have a problem with women preaching

sermons, but they are allowed to “share” a testimony

or give a “moment for mission” in the pulpit. Women may

be allowed to teach in seminary, but they are rare and

they are usually limited to certain subjects, such as

Christian Education.

Few people have any problem with women teaching

Sunday school to children, but some of the same

people would hesitate to have the same woman teach

men in Sunday school. In reaction to gender injustice

based on a literalistic interpretation of some of these

statements in Paul’s letters, many other people on the

other side of the spectrum have chosen to dismiss the

apostle’s writings, or at least these few statements.

They just say that these sections are the shortsighted

idiosyncratic prohibitions of a chauvinistic, ex-Pharisee.

Yet, the big problem I have with that approach is, if we

do dismiss parts of Paul, how can we say we believe

the word of God? Are we free to pick and choose the

parts of Scripture that suit us? No, we must take what

Paul has said in these few instances seriously –

they are the word of God to us too. But, we must take

them in light of the context – culture and situation. I

believe every one of the passages I just read can be

understood properly to allow for a fair treatment of all

Christians, regardless of their gender.

These passages are specific reactions to unusual situations,

and they speak to us today about how to handle similar

situations. For example, an accurate understanding of the

religious life of Ephesus is the key to a proper interpretation

of 1 Timothy 2:11-15. Artemis of Ephesus, the goddess of

fertility, dominated the city. Priestesses led her worship;

they had the saving knowledge and they revealed it only

to those who submitted to them. Men who served in the

temple were ritually castrated and kept in subjugation.

In the temple, worshippers would lay fine clothing, jewellery,

and costly gifts on the statue of Artemis. They would ask

for blessing upon their crops, livestock, and family. In

particular, women would pray for help through conception,

pregnancy, delivery, and menstrual problems. It appears that

Artemis worship was infiltrating the Christian church.

In this one paragraph of 1 Timothy 2 we can discern

several allusions to the pagan religion:

Women were to dress modestly and avoid the extravagant

adornments associated with sacrifices to Artemis (1 Tim 2.9-10).

Contrary to the teachings of the Artemis cult, Paul insists that

women do not have special insight into divine revelation through

the goddess. They do not have spiritual authority over men simply

by virtue of gender. Paul reminds his readers that, in fact, a woman

was deceived first, not a man (1 Tim 2.13-14). By making this observation,

he is countering the teaching of the Artemis cult. In effect, he is lowering

the status of women to the same level as men. Because they have been led

astray, he stops women from teaching. For now, they are to submit

themselves to learning the Christian faith in silence (1 Tim 2.11-12). This

does not prevent women from resuming a teaching role once they have

come to a proper perspective.

With pastoral concern, Paul ends with a word of assurance for the

Christian woman in Ephesus (1 Tim 2.15). She will be kept safe through

childbirth not by turning to Artemis but by turning to Christ. She does

not need to come before Artemis with finery, she only needs to come

to Christ in unadorned faith.

In summary, Paul has taken temporary corrective measures that should

not be regarded as permanent prohibitions upon Christian women

everywhere. He models the principle that decisive steps must be taken

to ensure that truth is taught by both men and women.

Or, take 1 Corinthians 11:3, where Pauls speaks about man being the

head of woman. Corinthian women were entering worship looking like

men — without the customary veils on their head. Paul finds this behaviour

inappropriate and directs the Corinthians to show on their physical head

that they recognize their spiritual head.

The Greek word for “head” means “source” in this context (see especially

verses 8 and 12). The word is used in this sense in other Greek literature.

Respect for the differences between man and woman acknowledges the

sequence of creation. In turn, this honours God, the ultimate source of all

creation. Conversely, blurring the distinctions between men, women, and a

ngels (1 Cor 11.10) obscures the design of creation and thus detracts from

the Creator.

Lest readers misunderstand “head” (1 Cor 11.3) and “authority” (1 Cor 11.10)

to mean unilateral male domination over women, Paul clarifies himself. In the

church, gender does not dictate the direction or subordination or dependence.

Christian men and women are interdependent (1 Cor 11.11-12).

Paul tells the women that they don’t have to be like men or genderless angels;

as women they have the authority to pray and prophesy. To prophesy is to

speak a word from God to the congregation. Therefore, Paul is allowing women

to exercise a very authoritative ministry. The apostle affirms gender

distinctiveness, equality, and mutuality. Christian women and men should

affirm these same values in culturally appropriate ways.

Then there’s the passage in 1 Corinthians 14 about women being silent in

the church. Assuming women were allowed to pray and prophesy in church

(1 Cor 11.3-16), chapter 14 must be forbidding another kind of speaking by

women in the church.

In these verses, Paul uses Greek’s general term for talking: lalein. The word

can refer simply to the sounds produced by people, animals, and even inanimate

objects. Paul is probably referring to women “chattering” in church or

speaking at the same time as others. Consistent with his direction to others in

this chapter, the apostle commands talkative women to be quiet and submit

themselves to orderly behaviour while in worship.

Because they are behaving wrongly, Paul invokes “the law” of Genesis

3.16. Sin brought on submission; as long as certain women remain

self-centered, they will continue under its curse. Presumably, he would say

the same thing to men if they were guilty of the same disruptive behaviour.

In other words, women can speak meaningfully in church, but not out of order.

When we are trying to decide whether women can have the same responsibilities

as men in the church, we should not be focusing on these “problem

passages” dealing with “problem churches.” After all, we aren’t tangled up in

the same problems. Instead, we should look at the underlying principles of the

Gospel that Paul preached – the Gospel brought to us by Jesus Christ. These

principles are contained in the Scripture passages we have read this morning.

First, in Joel we read a prophecy in which God promises: “… afterward, I will

pour out my spirit on all flesh; your sons and your daughters shall

prophesy … Even on the male and female slaves, in those days, I will pour

out my spirit” (Joel 2:28,29). Both your sons and daughters shall prophesy,

says God. I will pour out my spirit even the lowest of the low, the female

slaves. If this is God’s will for the final revelation of his glory, then we must

conclude from this that he sees no distinction between male or female, or rich

or poor, in the giving of his Spirit for his ministry in the world.

Galatians 3:28 restates and expands this perspective: “There is no longer Jew

nor Greek, there is no longer slave or free, there is no longer male and female;

for all of you are one in Christ Jesus.”

Before the coming of Christ and the pouring out of God’s spirit, there were

distinctions made in humanity. But, we need to realize that these distinctions

were not God’s ideal, they were the result of the fall. They were the result of

humanity’s sin. “Sin brought submission.” Read Galatians 3.23 & 24 and 4.1-3.

What Paul is saying here is that, before Christ came to earth to do his job, all

humankind was subject to a repressive, strict, controlling system he calls “the

law.” This system really was imposed upon us to keep us safe from ourselves

and our own tendency to do the wrong thing in any given situation. The law in

all its forms was given as a result of the fall of creation – a result of sin in our

lives. Sin brought submission in all its forms.

When I use the word “submission” I refer to the giving up of our wills to the

will of another person. In a fallen world, where everyone will not see eye to

eye, it’s inevitable that someone is going to get their way and someone else is

not going to get their way. So, in a world of sin and broken relationships,

submission is inevitable. Someone will always be submitting to someone else –

either voluntarily or by force. This principle of submission applies not only to

relationships between men and women, husband and wife, but the whole range

of relationships between people. For example, submission exists between

employer and employee, between friend and friend, between rich and poor,

between Indian and European, between coach and athlete. It is often

something that we endure, for our own good.

Submission is both a blessing and a curse. It gives us rules by which to live.

It becomes an instrument by which we cope with our limitations. It also

becomes an instrument of exploitation in the hands of selfish people. The

relationship between man and woman is subject to this principle of submission

just as any relationship that involves the will of more than one person. But to

single out the principle of submission between man and woman as somehow

permanent and inherently godly is wrong. Submission of woman to man is the

result of the broken relationships.

God had to give us the system of submission as a crutch to limp along

with – at least until he could restore our “walking legs”, as it were. Now,

we have the opportunity to rise above the submission which sin brought.

We have been shown the way towards the ultimate abolishment of the

principle of submission. Paul calls it here in Galatians “the way of

Christ – the way of Faith.”

The second principle inherent in the Gospel – faith brings freedom.

(Sin brought submission, faith brings freedom) Read Galatians 3.25-28;

4.4-7. When Christ came, something changed in our relationship – to him

and to one another. We became “in Christ” – we became intimately

united with him.

If submission is the accommodation of 2 wills, then ultimate union with

God through Christ has to mean the disappearance of submission –

because, there’s is only going to be one will when you adopt the mind

of Christ! For example, if both husband and wife agree that they

should attend the worship service on Sunday morning, then who’s

obeying whom when they get in their car to go? They can’t even be

said to be submitting to the will of God in their actions, if they are

doing it because they want to do it. Ideally, submission is not a category

in a life which is lived “in Christ.” Faith brings freedom.

The whole essence of the Gospel message is that, when we become

Christians, we enter into a new realm of life – a realm where old standards

are no longer effective or binding. It changes our perspective, it changes

our way of operating. Paul likens it to the change from a slave to the

rightful heir of a kingdom.

I paid my way through college and university by working for a steel

mill. I started by pushing a broom and painting railings over and

over again, watching the clock, taking every second of my 10 minute

breaks, following petty union rules about what I could and couldn’t

do on the job site. I ended my day by punching the time clock exactly

one-minute after quitting – no more, no less. I quickly caught on to

a difference between the clock punching union member and the

salaried management. They had different motivations for working,

different perceptions of “time” and different senses of responsibility.

Becoming a Christian is like changing your job status at the mill

from union to management. It is just as foolish to insist on living

by old standards of submission once you’ve become a Christian

as it is to insist on punching the time clock and taking orders from

the shift foreman when you’re the plant manager.

Galatians 3.28 has been called the Magna Carta of the New Humanity.

“In Christ, there is neither Jew nor Greek, neither slave nor free,

neither male nor female.” Jew nor Greek. In Christ, in the church, there is

neither German nor Anglo-Saxon, Jamaican nor Chinese, Korean nor Filipino.

I would expect that all of us here would agree that race does not limit our

suitability for ministry and leadership in the Church. While racial prejudice

may still infect our attitudes, we at least recognize that it is wrong and has

no theological justification.

Slave nor Free. Perhaps we don’t have the same system of slavery in society

today, but social/economic distinctions are just as easily made today. In

Christ, in the church, there are to be no distinctions between rich and

poor, employer and employee, garbage man and doctor. All are equal

members in the body of Christ. All have the same rights, privileges

and responsibilities of service. In the specific case of slavery, it took

quite a few centuries, but by the late 1700’s the church repented of its

own hypocrisy in this area, got its act together and finally led the way

to the abolishment of slavery in a culture that called itself “Christian.”

Male nor Female? I wish I could report the same good news about sexual

equality as I can about racial and social/economic equality in the church.

The sad thing about the Christian church is that it has fallen behind the

rest of society. It has always led the way in the other areas in bringing justice.

In fact, even in the area of sexual equality, the church began by leading the

way in society. But now, we are the ones who are guilty of holding up

progress on this because of our lack of courage and our failure to interpret

the Scriptures accurately.

I believe a hundred years from now we will look at the male chauvinist

interpretations of Scripture current today with the same embarrassment

with which we look at the 17th century interpretations that claimed the

Bible supported slavery!

We are being called by the very principles of the Gospel itself to right

the wrongs, to remove injustices and to overcome the submission of

woman to man in the church. Faith brings freedom, and if that freedom

does not extend into the realm of gender, then it is an empty freedom.

Sin might have brought submission, but faith brings freedom from that

submission. Or, at least it’s supposed to. … A quick look around will

reveal to any observer that submission is still operative, even in the

Church. Common sense tells us that there will always be times when

Christians will not agree. Then, we are going to have to give in to the

will of others or else they are going to have to give in to our wills. The

freedom that comes with faith in Christ is not absolute right now.

This brings us to our third principle; Context brings conditions.

The good news of Christ first came into a culture – a culture with strong

customs and attitudes – a culture with norms and systems that had

perpetuated prejudice and fostered submission for generations. Even

when the gospel comes into your own personal life, it comes into a

context. It’s hard to change our attitudes overnight. It’s hard to enter

into the mind of Christ on everything right away. Sure, we begin living

our eternal life even now, but we still live in bodies of flesh and blood,

in a world still limited by evil, suffering and submission. Given the fact

that we are still living in a such a world, it should not surprise us that

submission is still present, and even necessary. We still have our own

limitations, our own problems, our own struggles with sin,

misunderstanding and strained relationships.

Like Christ modelled, we too have to consciously decide to submit

ourselves to one another at times. Lets just say that some Friday night,

while Sandy and I were watching T.V. and I get a hankering for a

baloney sandwich. Just ask Sandy, I’m as predictable as clockwork.

I was just about to get up and go to the fridge and make one. Then

I looked over at Sandy, sitting there so peaceful, watching the T.V.

It was then I remembered that Sandy is on a diet. I’m usually not this

thoughtful, but this time, for the sake of “leading her not into temptation”

and for the sake of a harmonious evening, I decided not to exercise my

freedom to enjoy a sandwich in the presence of my wife.

The freedom we have in Christ will not always be experienced in its

full potential because the context sometimes will not bear it. If there is

some justifiable reason for not having a woman in a particular level of

church leadership it can only be this reason: because there are some in the

church who are not ready for it – yet. Context brings conditions.

SIN BROUGHT SUBMISSION

FAITH BRINGS FREEDOM

CONTEXT BRINGS CONDITIONS

What’s a woman to do? There is no question about it. A woman’s to do everything a man’s to do in the church. The Gospel demands that, ideally, the church should be an equal opportunity employer. As we operate more and more with the mind of Christ, we need to move farther away from all set systems of submission. Do not presume to limit God by saying his Word permanently and universally prohibits women from certain types of Christian ministry. I do not believe that the Lord has anything against women in leadership in the church. He doesn’t even consider whether we are male or female. It is our own attitudes, our own problems and our own short sightedness that hold us up from being able to say with full conviction “there is neither male nor female, we are all one in Christ Jesus.”