In the late 1800s, Charlotte Digges “Lottie” Moon was a Southern Baptist missionary who spent nearly 40 years living and working in China. She’s a legend in Southern Baptist life because she preached the Gospel in places most Americans refused to go. Our theology, it seems, is somewhat tied to geography.
The Amazing Women of the Old Testament
Certainly, I will go with you,” said Deborah. “But because of the course you are taking, the honor will not be yours, for the LORD will deliver Sisera into the hands of a woman” (Judges 4:9).
The Old Testament Scriptures portray a society governed by patriarchy. In a strict patriarchal world, men ruled in all decisions and women obeyed. It was a man’s world.
A woman had a certain amount of authority in the home, and certainly over her children. However, that authority was always limited by the will of her husband.
Even the famous Old Testament “ode to the wife of noble character” is centered on what she does for her husband. “Her husband has full confidence in her and lacks nothing of value” (Prov.31:11). She brings him good things and he is respected at the city gates because of her (Prov.31:12, 23).
Regardless of whether you conclude that man’s rule over woman was encoded into creation or was a consequence of sin, in the post-fall world, one thing is certain: men came to rule and dominate women.
Robert Jewett notes that overall “women lived in the shadows rather than in the light of life in the Old Testament Israel.” [123] The relative silence of women in the Old Testament, and their absence from leadership except in a few unique cases, is doubtlessly a consequence of a strict patriarchal code.
Under such circumstances, it is a miracle that any woman would rise to a position of leadership or notoriety.
In spite of strict patriarchy, the Old Testament records numerous women making substantial contributions to the history of God’s people.
Sarah, Rebekah, Zipporah, Tamar, Rachel, Miriam, Rahab, Abigail, Ruth, Bathsheba, Dinah, Delilah, Hagar, Hannah, Jael, Jezebel, Leah, Naomi, Hulda, Deborah, Esther, to name a few, were all important enough to be mentioned in the sacred canon.
Patriarchy and the Bible
Nevertheless, in the Lord woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God” (1 Corinthians 11:11-12).
A detailed review of the role of women in the Old Testament is beyond the scope of this study. [124] However, several aspects to the Old Testament’s witness concerning women, as well as certain exemplary and exceptional cases are pertinent.
These include the Old Testament’s witness to the role of the Mosaic Law, the priesthood, and the prophet. The exceptional cases include the prophetic work of Miriam, Deborah, and Hulda.
The Mosaic Law was both a reflection of the patriarchal culture in which it developed and a revolutionary advancement in the treatment of the marginalized and defenseless, including women.
Hebrew slavery in Egypt was the formative experience that gave birth to the Mosaic Law. As such, the Law included certain protections for the impoverished, the alien, and the marginalized (including widows, orphans, slaves, and women).
In general, women were treated similarly to property. Even in the Decalogue, the command against covetousness is a command against coveting the property of the man. His property included his wife (Exodus 20:17; Deut. 5:21).
A daughter remained under the authority of her father until she was transferred to the authority of her husband. If her father died, authority over her was transferred to her eldest brother (even if he was younger than her) until such a time as she could be transferred to the authority of a husband.
The groom would pay her father a bride-price, which consisted of money, animals, or even work. If her husband decided to divorce her, she would return to her father and live once again under his authority. The bride-price remained with the father. [125]
There were, however, certain protections for women in the Law. The rights of female slaves (Exodus 20:7-11); virgins (Exodus 22:16; Deut. 22:13-19); wives (Deut. 21:16, 25:5-10 ); widows; (Exodus 22:22; Lev. 22:13; Deut. 24:19-21); and women in general (Lev. 18:17; 19:29; Numbers 27:1-11; 30:1-16) were elevated in the Mosaic Law.
Legally, a woman may have been viewed as similar to property, but in reality, she was most often treated with higher respect. These improvements notwithstanding, the overall tenor of the Law was male-centered.
Perhaps the greatest indicator of the androcentric nature of the Hebrew culture was the fact that male circumcision was the symbol of entrance into the Holy Covenant with God (Gen. 17:10-11). [126]
The woman could not experience the sign of the covenant and was considered a part of Israel only by virtue of her attachment to a man. She was a part of the covenant under the authority of her circumcised father. Once married, she remained a part of Israel under the authority of her circumcised husband.
Not surprisingly, the priesthood was exclusively male. Although the Hebrew religion viewed God as neither male nor female, in reality, God’s masculine characteristics were emphasized, and he was always introduced with the masculine pronoun.
In short, it was most likely assumed that only a man could represent God since he was called “Father.” There is little doubt that patriarchy played a major role in limiting the priesthood to men. [127]
However, keeping women from the priesthood was also based on practicalities. The cleanliness codes of the Law deemed a woman unclean for seven days during her menstrual cycle (Lev. 15:19). If the bleeding continued past seven days she was deemed unclean until the bleeding stopped, and for seven days after.
Anything a woman touched while menstruating was rendered unclean (Lev.15:9-27). Obviously, during that time she was not allowed to enter any part of the temple area.
Since menstrual cycles could be unpredictable, women were not allowed to serve the priestly function, lest they inadvertently render the sacred space unclean. [128]
Women and the Role of Prophet
Now Deborah, a prophet, the wife of Lappidoth, was leading Israel at that time” (Judges 4:4).
A role that was not prohibited for women was that of the prophet. In the Old Testament, the role of the prophet was fundamental. The nature of the prophet’s role is critical to our study because of the presence of female prophets both in the Old and New Testament periods.
There are two basic arguments the hierarchist will make concerning women and the office of prophet.
First, they argue that the role of the prophet in the Old Testament was different from that in the New Testament. Whereas the prophet in the Old Testament was unquestionably authoritative, they contend, this was not the case in the New Testament.
Second, they will make the case for a derived authority for the prophet, both in the Old and New Testaments.
Their reasoning is that women were allowed to prophesy because the authority in prophecy was grounded in the spontaneous, divine nature of the utterance, in contrast to the studious and interpretive work of the teacher (a role, they argue, women were prohibited from fulfilling). [129]
These are thoughtful and interesting arguments that must be addressed.
I will address the problems with the hierarchists’ arguments by reflecting on the essay of Thomas Schreiner. [130]
A major part of Schreiner’s argument with respect to women prophets is dependent on the work of Wayne Grudem. [131] Therefore, I will also examine his important study. Both these capable scholars espouse views of women prophets that are representative of most hierarchists.
In general, the approach of the hierarchists is to minimize the nature of prophecy in the New Testament, separating it from, and subordinating it to the work of teaching and preaching. I will argue that there is no basis for this.
In addition, they allow their understanding of 1 Timothy 2:11 as a universal and irreversible mandate to govern their view of any other scriptural portrait of women in authority.
Wherever there is any indication in Scripture of a woman in authority, they circle the wagons around their hermeneutical North Star of 1 Timothy 2:11. Anything that seems to contradict it must be explained away.
Such seems to be the case with women prophets in both the Old and New Testaments. They are a pesky little problem for the hierarchists, and as such their role must be minimized and emptied of all authority, no matter the exegetical contortions necessary to do so.
Over the next few blog articles, I will dismantle their arguments.
FOOTNOTES
123. Robert Jewett, Man as Male and Female (Eerdmans: Grand Rapids), 1975, p.87.
124. For a more comprehensive view of women in the Bible see, Women in the Biblical World: A Survey of Old and New Testament Perspectives, Volume 1, edited by Elizabeth A. McCabe (UPA, 2009). Also, Women in the Ministry of Jesus by Ben Witherington III (Cambridge University Press, 1987).
125. Ben Witherington, Women in the Ministry of Jesus (Cambridge University Press, 1987), p.102.
126. Judith M. Lieu, Circumcision, Women and Salvation, New Testament Studies (Cambridge University Pres), Volume 40, Issue 3, July 1994, pp. 358 – 370. Also, Tatha Wiley, Paul and the Gentile Women: Reframing Galatians (Continuum Publishing, March 2005).
127. Karen J. Torjesen, When Women Were Priests: Women’s Leadership in the Early Church and the Scandal of Their Subordination in the Rise of Christianity, (Harper San Francisco; Reprint edition, April 15, 1995), p.123.
128. Joachim Jeremias, Jerusalem in the Time of Jesus, (S.C.M. Press; 3rd edition, 1969). p.342.
129. Piper, RBMW, p.152.
130. Piper, RBMW, p.209.
131. Wayne Grudem, The Gift of Prophecy in the New Testament and Today (Crossway; Revised edition, 2000).
