Women in Pauline Churches
First, there are not “Pauline” churches. There is no “Johannine” theology. It makes my skin crawl to hear people use those designations, as if the churches established by Paul had their own doctrine and practice, as if the churches under John’s influence believed something unique or different than those churches established by Paul, Peter, Bartholomew, or Thomas. Let’s get that point out of the way.
Philip Towner has written the commentary on 1 & 2 Timothy and Titus for the New International Commentary on the New Testament series. In that commentary, he proposes a cultural setting for first century Ephesus that would suggest Paul’s restrictions on women in 1 Timothy 2 were culturally dictated. He suggests the “patriarchal” or “hierarchical” interpretation makes 2:11-15 contradict other passages dealing with “women in Pauline churches.” What are those passages and would they contradict the understanding of 2:11-15 that limit women’s role in worship? A honest reading of God’s word would show they do not.
Titus 2:3 – “Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good.” That passage does indeed suggest that women teach in “some authoritative sense.” But, Towner should be honest with God and cite verse 4 as well: “and so train the young women to love their husbands and children.”
Acts 18:26 – “He [Apollos] began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.” It is easily understood that Priscilla did not speak in the synagogue but she and Aquila (even if Priscilla took the leading role) took Apollos aside privately or “undisturbed” (BAGD) and taught him more accurately.
Acts 21:9 – “He [Philip] had four unmarried daughters, who prophesied.” This passage is combined with 1 Corinthians 11:5 – “Every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven” (also 14:26). Yet, it was to the church in Corinth that Paul wrote, setting limitations on women preaching / prophesying in public (14:34-35)!
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Romans 16:1 – “I commend to you our sister Phoebe, a servant of the church at Cenchreae.” It is widely recognized that “servant” here is diakonos, which is translated “deacon” in 1 Timothy 3:8. So, was Phoebe a “deaconness” – some type of official, authoritative position in the church? The evidence does not demand that. She is simply called “a” servant. Maybe she was the patron. Maybe she served in some remarkable way. But that certainly does not mean she led in worship.
Romans 16:7 – “Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me.” (ESV) “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” (NIV). The Greek preposition before “apostles” is “in.” Junia was well-known “in” the apostles. She was not a part of the apostleship and it is clear that the translators for the ESV, NIV and others did not understand Junia to be an apostle, but rather was well-known and highly esteemed among the apostles. While that is the likely interpretation, it is also possible to understand “apostle” in a broader sense, equivalent to our “missionary” as Barnabas is so styled in Acts 14:14. But, I believe the first suggestion is the better interpretation. Either way, Junia was not an apostle with authority in the church.
You can easily and honestly see that the suggested passages (of women in “Pauline churches”) do not support a public leadership role of women in the church. It is very disturbing that men who claim to be Christians can be so blatantly dishonest with God’s word and blasé in ignoring its clear teachings.
Paul Holland
