Women Pastor, page 3

16.) The meeting at the well between Jesus and the Samaritan woman.
The Claim: Based on John 4:7-42, there are those who assert that Christ ordained a Samaritan woman as a preacher on account she shared and brought forth the Word among the townspeople.

Rebuttal: In verse 39, the Bible states that the Samaritan woman "testified" ("He told me all that I ever did."). Thus, many (but not all) Samaritans believed in Christ due to the woman's testimony. Bringing the unsaved to Christ through a personal testimony does not qualify or constitute one as a preacher. There are many Christians today who can offer personal testimonies to those who are unsaved. Would that establish them as a preacher/pastor? I think not. In any case, after Jesus stayed with the Samaritans for two days, many more believed in Christ not on account of the woman's testimony, but because they heard Jesus for themselves (verses 41-42).

17.) Some New Testament passages were not written by the Apostle Paul.
The Claim: The perspective of some feminists is that the Apostle Paul did not write New Testament passages of scripture which teach the submission of women to male leadership. They allege the passages of scripture that relate to women's submission to male authority in the home and the church were added by scribes, and therefore, are not valid.

Rebuttal: Apparently, some feminists will accept God's Word where they find it favorable. In instances where Scripture does not fit their agenda, they resort to scripture twisting tactics, taking scriptures out of context, as well as blatantly conjuring up falsehoods ... as in this case. According to this viewpoint, some parts of the Bible were inspired by God, while other parts were not. Thus, rather than conforming to God's Word, the individual (Christian?) serves as the judge of the Bible... making personal choices about which passages of scripture are inspired and which are not. The Bible, however, says that all Scripture is inspired by God, not by human authors (2 Tim. 3:16, 2 Peter 1:20-21). True and intellectually honest Christians do not cherry-pick scriptures from the Bible that they find personally advantageous while contorting and dismissing other portions of scriptures that do not fit their agenda.

18.) Submission for women existed only as a result of the fall.
The Claim: Some feminists allege that submission for women did not exist prior to the fall, but actually began in Genesis 3:16. This allegedly signifies that Adam's rule over Eve is God's curse on Eve. After the establishment of the new covenant, submission for women to male authority has become abolished.

Rebuttal: A woman's submissive role was established as part of God's creation. Submission for women to male leadership did not emerge after the fall. Firstly, it bears repeating, the apostle Paul interprets male leadership based on the creation order (1 Tim. 2:13). Adam was created first (Genesis 2:7). Eve was created as Adam's helper (Genesis 2:18-23). Thus, we have it on the authority of Scripture itself that Adam being created first and Eve later indicates that Adam properly had authority over Eve imparted at creation.

Secondly, the fall actually confirms why women are not suited for leadership positions. For in 1 Timothy 2:14, Paul also states that it was the woman who was deceived, not Adam. By nature, as the "weaker vessel", women are not fully equipped to undertake the position of ultimate responsibility in the church and home. On account women, in general, are more emotional than men, they have greater vulnerability to Satan's clever and smooth talking lies. Strong emotions have an inclination to weaken discernment skills.

Thirdly, the feminist interpretation of Genesis 3:16 is in error. As we discussed earlier, the Hebrew translated "your desire shall be for your husband" betokens a desire for a woman to dominate her husband. Taking these facts into account, the establishment of the new covenant does not rid us of authority and submission. Actually, if men and women obey the guidelines as expressed in the New Testament, it would bring harmony to authority and submission relationships.

19.) In the New Testament, male headship does not indicate authority.
The Claim: There are a number of feminists who tell us that men held exclusive positions of authority only in the Old Testament. By contrast, in the New Testament, the hierarchical position of men over women is no longer valid . Thus, the New Testament teaches that women may occupy positions of authority in the home and the church. This line of thinking stems from the notion that the Greek word "head", which is "kephale", means "source" and never "authority." The two chief verses that feminist reference is 1 Corinthians 11:3 and Ephesians 5:23 -- "But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. For the husband is head of the wife, as also Christ is head of the church." It is alleged by some critics that male chauvinist took the word "head" out of context to mean "authority" in an effort to marginalize women.

Rebuttal: The evidence to support the claim that the Greek word "kephale" is rendered "source" is weak; and is nothing more than a product of an insipid theological argumentation. It is impossible that the apostle Paul meant this word to be rendered that Christ is the "source without authority" of the Church and a husband is the "source without authority" of his wife. An investigation of thousands of examples of "kephale" from numerous ancient Greek literature presented no persuasive examples where "kephale" was defined as "source." On the other hand, the evidence to support the claim that "kephale" is rendered "authority over" is firm. Major Greek lexicons indicate that the context of "kephale" is rendered "authority" or "ruler", whereas none give the rendering "source." For example, The KJV New Testament Greek Lexicon defines "kephale" as: "the head, both of men and often of animals. Since the loss of the head destroys life, this word is used in the phrases relating to capital and extreme punishment. metaph. anything supreme, chief, prominent of persons, master lord: of a husband in relation to his wife of Christ: the Lord of the husband and of the Church of things: the corner stone." Another example is: The NAS New Testament Greek Lexicon. Its rendition of the Greek word "kephale” is: "the head, both of men and often of animals." Since the loss of the head destroys life, this word is used in the phrases relating to capital and extreme punishment. metaph. anything supreme, chief, prominent of persons, master lord: of a husband in relation to his wife of Christ: the Lord of the husband and of the Church of things: the corner stone."

Simply put, to be the head of a person or a group of people always means to have authority over those people. The feminist assertion that a person who is termed the "kephale" can be the "source without authority" is simply a concocted fictitious and deceptive idea that should be rejected. Excellent reads on this issue are: "Does 'kephale' ('Head') Mean 'Source' or 'Authority over' in Greek Literature? A Survey of 2,336 Examples" (Trinity Journal 6 NS [1985], pages 38-59). "The Meaning of 'kephale': A Response to Recent Studies" (Trinity Journal 11 NS [1990]), pages 3-72.

JESUS AND WOMEN
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After the fall of mankind, women have been treated as second-class citizens; unworthy of equality, and in many instances, they were depersonalized. In this section, I will point out some interesting facts about the relationship Jesus had with women in contrast to other men of His day. When we begin to examine the women in the New Testament, we will observe that Jesus viewed women in a different and remarkable aspect. Not only did Jesus honor and respect his mother, Mary, He revolutionized the way all women were treated; demonstrating utmost love, dignity, and respect for them; and often violated the rules that were laid down by the "religious" leaders.

Although the Jewish Talmud prohibited women from being taught, Jesus was consistently willing to dialogue and teach women freely. During His conversation with the Samaritan woman at the well, Jesus taught her about living water; indicating that He was the Messiah. Other points discussed by Jesus included eternal life and the manner of genuine worship (John 4:7-26). Unlike the religious leaders of His day, Jesus did not adopt the position that women could not understand spiritual truths or theological issues. He expected women as well as men to be taught from him.

During the account of Mary and Martha, Mary was being taught by Jesus along with the rest of His disciples. Martha, on the other hand, complained to Jesus concerning her lack of help from Mary. In response, Jesus gently pointed out to Martha that Mary's thirst for spiritual truth took priority over her domestic responsibilities (Luke 10:38-42). Take note that this passage does not mean domestic duties are always to be ignored. In context, it simply means "what is better" at the current moment under the current conditions.

Luke, chapter seven tells the account of a sinful woman who washed Jesus' feet with her tears and anointed him with fragrant oil. This humble act was evidence of her faith, and thus, she was forgiven (verses 37-50). Anna of Asher, a prophetess, gave thanks for Jesus when Mary and Joseph dedicated him to God at the age of six weeks (Luke 2:22, 36-38).

Women were free to travel with Christ and take part in his earthy ministry. Numerous women, including "Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons" followed Jesus and cared for his needs (Matt. 27:55-56). Their association with Jesus was something that was considered unprecedented during that time period. Mary Magdalene, Jonna, and Susanna traveled with Jesus and his 12 disciples. These women contributed to the support of Jesus and his disciples with their own funds (Luke 8:1-3). They were present at Christ's crucifixion and were the first to testify of His resurrection.

Many healings were indicative of Jesus' love and concern for women. Mary Magdalene had seven demons cast out of her (Luke 8:2). Jesus healed a Gentile woman's daughter who was demon-possessed (Matt. 15:22-28). Jesus healed Simon Peter's mother-in-law (Luke 4:38-39). Jesus healed a girl 12 years of age (Luke 8:41-42,49-55). Jesus healed a woman who had been afflicted with a blood flow problem for 12 years (Luke 8:43-48). Courageously, Jesus healed a crippled woman on the Sabbath and inside the synagogue -- an event that was contrary to the legalistic, pharisaical system (Luke 13:11-13).

While Jesus placed high value and dignity on women, he nevertheless, recognized role distinctions for men and women; and thus, did not exalt women to a place of leadership over men. Jesus never stated anything that reprimanded the divine creation order in which men carry the primary responsibility of leadership. Surely Jesus, who often broke religious rules and social customs, would have chosen at least one woman into the Apostleship. But, no such arrangement was implemented. Even in Acts 1:15-26, the only account of a replacement apostle, the one chosen was a man (Matthias). Since it is a fact that many women traveled with Jesus and his disciples, one must question why a woman was not chosen as a replacement apostle. Taking this into consideration along with the fact that Christ elected 12 men to the Apostleship, which is in harmony with Paul's command in 1 Timothy 2:11-14, we can conclude that it is God's will for only men to lead in the church as well as the family structure.

CONCLUSION
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There are some men and women who have attempted to reconstitute the renditions of Paul's writings. Christians should take heed of consenting to their deviations and conforming to the defiance of women pastors who refused to adhere to God's divine order in the church. Instead, we should develop proper biblical discernment and conform and adhere to God's Word.

In view of the biblical evidence presented in this article, the apostle Paul stated clearly his deduction for male leadership and the prohibitions for women preaching and teaching in a church assembly. Furthermore, an analysis of the arguments by Pro-women ordainers has disclosed that there is no evidence in Scripture of women holding pastoral positions.

For those who truly accept the sufficiency and authority of the Bible, how can this be overlooked or denied? To allege that God's Word sanctions women to hold the office of pastor or preacher illustrates that one has to reject the biblical teachings on the leadership and authority of man; and dismiss the biblical representation of the virtuous woman. Likened to Eve, when a woman veers from God's ordained plan, she will fall to the stratagem of Satan.

While some male pastors and feminists outside and within the church may show anger, frustration, and disdain at these conclusions, it is irrelevant to the reality that their mindsets are contrary to what God's Word teaches. Thus, we should not compromise to this aberrancy by supporting a woman who has stepped out of God's divine order in the church. Instead of dismissing the truth and remaining in a state of indolence, we should speak out and help restore God's proper order for the body of Christ ... in the church as well as the family structure.

Women who love the Lord have a very important place in the plans of God; and they are spiritually equal with men, but distinct in role. And it was God who designed the role distinctions between men and women. As each of us performs our god-given gifts and duties, our home life and church
body will be able to function in a manner which glorifies God.

In the body of Christ, I appreciate the women who have contributed much to the church; understand both the importance of spiritual equality and the clear responsibility that God has designed for them. I pray that God will continue to bless and honor them for their loving and committed faithfulness. In like manner, men should love and honor them with dignity.

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