Christian Life

Creation Theology

April 20, 2020 By Jerry Jones 1 Comment

Introduction: Need for Creation Theology

NOTE: Footnotes can be read by clicking on the number in the body of the text.

As I continue to study at this ‘seasoned’ point in my life, I am more convinced than ever that good biblical exegesis, regardless of the specific text, is best done when viewed as part of the whole biblical narrative—beginning with creation. When viewed this way, the character of God and his original intent for us is the driving force that shapes our study.

The opening chapters of Genesis establish that, by nature, God is relational and he is also love. As the crowning act of creation, man was formed in his image, and with that the stage was set for the ultimate relationship—God and man. He gave man a responsibility, a helper to complete him, and an earth to subdue and sustain him. With the disobedience of Adam and Eve, God’s original plan for mankind and their relationship veered off course. ¹ Gen 3:16-19 describes the post fall world—a world never desired by God. With few exceptions (i.e. Enoch, Gen 5:22), God’s apex of creation continued to drift away from its creator. Man took multiple wives (Gen 4:19), offered improper sacrifices (Gen 4:2-5; Heb 11:4) and committed murder (Gen 4:8). Gen 6: 5-6 records the extent of man’s wickedness:

The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thought of the human heart was only evil all the time. The Lord regretted that he had made humans beings on the earth and his heart was deeply troubled.

Jesus and Creation Theology

After the flood and through Abram God began to unveil a new plan to redeem and bless fallen man (Gen 12:1-3). For the next 2000 years God’s redemptive plan unfolded until the “time” was right (Gal 4:4) to send his son as the redeemer and savior of his lost creation. Succinctly stated, the Bible is actually a love story of God for mankind. This is reiterated by the life and words of Jesus, and nearing the end of his ministry he prayed,

Father, glorify me in your presence with the glory I had with you before the world began (John 17:5) ²

God’s love for his creation is further illustrated when Jesus, referencing the future judgement, declared some were going to an inheritance that had been prepared “since the creation of the world” (Matt 25:31-34). ³

Marriage/Divorce and Creation Theology

With the creation of Adam and Eve, God also created the first family—a man and a woman for life. The importance of a return to the creation ideal is best seen in Jesus’ teaching about marriage. Because of sinful man God made divorce concessions, but that was never his ideal. When asked about these concessions (Deut 24:1-4), Jesus responded with the original intent of the Creator in the Garden of Eden (Matt 19:4-6). He followed his quoted response with the interpretation, “So they are no longer two, but one flesh.” Jesus concluded with the application of the interpreted text: “Therefore, what God has joined together, let no one separate.” ⁴

Paul and Creation Theology

Nowhere is the importance of creation better seen than in the writings of the most influential follower of Jesus in the first century—the apostle Paul. The creation theme permeates his directives to churches and individuals alike seeking to follow Jesus.

Paul used creation as a basis for Christian character:

Creation took place in Christ (Eph 2:10) and resulted in one being a “new creation (2 Cor 5:17). Paul taught baptized believers began a new life (Rom 6:4). God did not redo one’s old nature but created something brand new and fresh (καινότητι). As God had created the world out of nothing (ex nihilo), he did the same for mankind.
The “new self” was “to be created to be like God” (Eph 4:24; Col 3:10).
Being “holy and blameless” was connected to “creation of the world” (Eph 1:4).

Paul used creation as the basis for conduct: ⁵

When Paul dealt with the false teaching on celibacy, he declared God created foods “to be received with thanksgiving” (1 Tim 4:3) because everything God created was good (1 Tim 4:4).
As Paul dealt with the false teachings of Galatia concerning their demand that Gentile believers be circumcised, he said “what counts is the new creation” (Gal 6:15).
When Paul wanted to stress the importance of inheritance for everyone in Gal 3:28, he used creation. Paul declared inheritance was possible for all people (Jew/Gentile), all social levels (slave/free), and is not limited to sex (male/female). Note: Instead of using the words for man and woman, Paul chose to use creation terminology, male and female (ἄρσεν καὶ θῆλυ). These are the terms that appear in the ancient Greek translation (LXX) of Gen 1:27 (arsen kai thēlu). There is neither Jew nor Gentile, neither slave nor free, nor is there male and female(ἄρσεν καὶ θῆλυ) (Gal 3:28 NIV 2011).
When Paul wanted to condemn the Gentile way of life, creation was his basis. ⁶ Paul said the “wrath of God” was being revealed and added “since the creation of the world God’s invisible qualities” were clearly seen so people were “without excuse” (Rom 1:18-20). Paul’s reference to “birds and animals and reptiles” in Rom 1:23 is matched in Gen. 1:30. The Gentiles were accused of serving created things rather than the Creator (Rom 1:25). As he did in Gal 3:28, Paul used the words for male and female ⁷ in Rom 1:27 rather than the words for men and women. ⁸
When Paul wanted his readers to appreciate what God had provided for them, he used the creation of the world as his marker (Eph 1:4) and urged his readers to show their appreciation by living a life of the “chosen.” ⁹
When Paul addressed a “very religious” audience, he based his preaching on the God “who made the world and everything in it” (Acts 17:22-23). It was this God who “commands all people everywhere to repent” (Acts `17:30).
As Paul dealt with the relationship of men and women in the assembly, he used creational language to solve the issue. Paul summarized the creation of man and woman in 1 Cor 11:8-9.

For man did not come from woman, but woman from man; neither was man created for woman, but woman from man; neither was man created for woman, but woman from man.

After Paul made a comment about angels, he returned to an emphasis on creation. Prefacing his comments with “in the Lord,” he took the relationship of man and woman back to creation and closed his thoughts by declaring “everything comes from God” (1 Cor 11:11-12).

Nevertheless, in the Lord woman is not independent of man or man independent of woman. For just as woman came from man, so man comes through woman; but all things come from God. (New Revised Standard Version)

But among the Lord’s people, women are not independent of men, and men are not independent of women. For although the first woman came from man, every other man was born from a woman, and everything comes from God. (New Living Translation)

However, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God. (New American Standard Bible)

The text communicates mutuality and equality in the relationship between a man and woman rather than a hierarchical one. ¹⁰

Even though Paul did not use the word “creation” as he addressed the financial needs of the saints in Jerusalem, ¹¹ he wrote:

Now he who supplies seed for the sower (reference to creation) ¹² and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness.
In his letter to the Galatians, Paul opposed the heteron, ¹³ a different gospel that they were accepting (Gal 1:6-9). In 5:1, he began describing how they should conduct themselves as people who had been freed from slavery. At the close of this section he connected three important concepts: cross, creation and rule. The cross had provided the “new creation.” He closed by telling his readers to follow this “rule”—cross and new creation.¹⁴ The text reads:
May I never boast except in the cross of our Lord Jesus Christ…what counts is the new creation. Peace and mercy to all who follow this rule…¹⁵ (Gal 6:14-16).

For Paul, restoration was a return to the original plan of God, hence he maintained a strong emphasis on creation as his guide. Paul believed God had the power to make a “new humanity” out of two (Eph 2:15), to make people new in attitude (Eph 4:23), and to have a “new self, created to be like God” (Eph 4:24).

Paul also emphasized “time” as he discussed creation. In 2 Tim 1:9, ¹⁶he explained grace had a place “before the beginning of time.” In Titus 1:2, he explained God had provided the hope of eternal life “before the beginning of time.”¹⁷

When the people of Lystra wanted to make sacrifices to Paul and Barnabas because they saw them as gods, Paul again returned to creation:

Men, why are you doing this? We too are only men, human like you. We are bringing you good news, telling you to turn from those worthless things to the living God, who made heaven and earth and sea and everything in them. (Acts14:15).
Evidently Epaphras (Col 1:7) had given Paul information about the immaturity of the church in Colossae (Col 1:28). They had been doing right for the wrong reasons. In an effort to remedy this situation, Paul encouraged them to focus their hearts on Jesus (Col 3:1-3). As a foundation for his direction, Paul established the importance of Christ (Col 1:18-23) and emphasized that he was even a part of creation (Col 1:15-16).¹⁸

Paul used creation to demonstrate God’s concern for every aspect of man
Not only did Paul use creation in teaching conduct and character, he used it to show God’s concern for both the spiritual and physical wellbeing of mankind (Rom 8:18-25). Romans 8 stands in stark contrast to Romans 7. Whereas Romans 7 deals with indwelling sin (7:17, 20), Romans 8 deals with indwelling spirit (8:11). In the middle of explaining the indwelling spirit, Paul expresses anticipation that mankind will be released from its decaying physical nature (8:21). Even though his reference to a liberated creation (earth) was illustrative of the Christian’s walk (“in the same way” 8:26), it teaches the importance of all aspects of mankind.

Paul used creation to illustrate God’s justification of man
The prayers of Paul supply the best information as to his purpose and execution of his ministry. His words in Eph 1:17-19 vividly illustrate this. Paul wanted his readers to understand the hope that was connected to their calling, the riches of their inheritance, and the great power for all believers. God wanted to restore what was lost in the fall. At the heart of God’s plan to reconcile with his creation was the redemption of mankind through the death and resurrection of his son. Paul’s mentioning of “his mighty strength” (Eph 1:19) is just a reflection of Isa 40:26—and a direct link to creation,

Lift your eyes and look to the heavens: Who created all these? He who brings out the starry host one by one, and calls them each by name. Because of his great power and mighty strength, not one of them is missing.

When dealing with the church as the manifold wisdom of God and an expression of God’s eternal purpose, Paul declared God “who created all things” (Eph 3:9). The same phrase was echoed by John in Rev 4:11. ¹⁹

Because God is interactive he wants to walk again with his people as he did in the garden of Eden. As a result of the creative power of God (Eph 2:15), Christians have been forgiven, transformed, set free from the bondage of Satan (Col 1:13), and possess a new identity through Jesus. Through the creative power of God, Christians become what God wanted for all his creation—to be like him. Being translated into the kingdom is the restoration and the fulfillment of what was lost in the fall. The good news of Jesus offered not only liberation, but transformation (2 Cor 3:18). Christians are the recipients of God’s “imputed righteousness” through their entrance into Christ through baptism.

The emphasis on creation in connection with Christians is undeniable. Christians are “renewed in the knowledge in the image of its Creator” (Col 3:10). They are a “work of creation” (Eph 2:10), are “a new creation” (2 Cor 5:17), and are “created to be like God” (Eph 4:24). Paul affirmed the reconciliation of man back to God (the creator) in one body by the cross (Eph 2:16)

Reading the Bible and Creation Theology

Beginning with Jesus’ emphasis on the importance of creation (Matt 19:4-6) to John’s reference to creation (Rev 13:8), the New Testament is filled with the importance of returning to God’s original intent for mankind (Gen 1:27). If we view the word of God through the lens of creation, most likely the 21^st century church will have a better grasp of the paths God desires his followers in the present age to follow.

Conclusion

The creation story in Genesis provides the best insight in the entire Hebrew Bible and New Testament into the mind of God. In these few passages the character and purpose of God are vividly revealed. Genesis 1-2 tells of a God who was kind and gracious toward his creation. He created a place where he and his created “image” could live and walk together. When man sinned, God did nt give up on him, but provided an avenue of redemption and justification. God showed both grace and renewal in the stories of Adam, Cain, Noah and the tower of Babel. From Gen 3:16 onward the story of his determination to redeem mankind unfolds. Through his unending love, divine power, the sacrifice of part of himself, he will, in time, restore the apex of his creation to a new “Eden” (Rev 22:1-5).

The Garden of Eden: Equality/Mutuality or Subordinate/Hierarchal?

April 11, 2020 By Jerry Jones 2 Comments

Introduction

NOTE: Footnotes can be read by clicking on the number in the body of the text.

The principles outlined in the first three chapters of Genesis are foundational in revealing the nature of God and his intent for all of his creation. Significantly these truths continue to be reflected throughout the Hebrew Bible as well as in our New Testament. This includes an often overlooked but essential perspective on God’s relationship with the apex of his creation—mankind. Although the information is limited, the guidelines presented within these verses concerning the God/mankind relationship and the man/woman relationship serve as the standard for comparison against which all other teachings on the subjects in the Hebrew Bible or the New Testament must be aligned.

Creation of God’s House

Genesis is a book of theology—not science—and was written by ancient people in terms they could understand.¹ Much of Genesis 1-3 is the story of how God created a dwelling place for both himself and man—a place where man could even ‘walk’ with God (Gen 3:8). God’s original plan was that his “love object”—mankind was to live with him in complete love, trust, and obedience.

Relationship of Adam and Eve in the Garden of Eden

The information in Genesis 1-3 provides the foundation for Paul’s teachings regarding women in 1 Cor 11:8-12 and 1 Tim 2:13-14. At the end of each creation, God stated that “it was good.” ² However, after man was created God declared it was not good for him to be alone (Gen 2:18). The creation story simply states that the woman was created as a suitable helper to the man but that does not indicate a status of inferiority (Gen 2:20). ³ She was “beside” and not “below” man.

Consider the following six observations: ⁴

Both Adam and Eve were made in the image of God⁵ and their mandate was to rule the rest of creation. Their creation order is best viewed not as superiority to inferiority but rather incompleteness to completeness. ⁶ Eve was created from Adam’s rib but that does not imply subordination and inferiority any more than Adam’s formation after the earth implies he was inferior or subordinate to the earth.
After Adam named the animals, he went to sleep and awoke to see the woman. Just as the animals were brought to Adam, so was the woman (Gen 2:19, 22). Adam saw quickly she was not like the other animals but was like him. He responded by calling her woman (ishshah Gen 2:23) which was a play on words because he was a man (ish). By naming the woman Adam put her above the animals and on to his level. Actually Adam named Eve twice, once before and once after the fall. The first name was similar to his own but the second was more personal in nature.
The woman was referred to as man’s “helper fit for him.” This phrase is relational.⁷ God is referred to as a helper of people ⁸ but this certainly does not indicate subordination or inferiority. In the Genesis text “suitable helper” means “corresponding to him,” “equal to” or “like him.” Adam and Eve corresponded to one another mentally, relationally, vocationally and physically.⁹
Note: the word helper can have other meanings depending on the context.
“Bone of my bones” not only carried the idea of being made from the same substance but conveyed a covenant pledge to the woman (Gen 2:23; 2 Sam 5:1).
Becoming “one flesh” was in reality becoming one person (Gen 2:24). The sexual union was the representation of the entirety of the marriage.¹⁰
Man was not designed to live in solitude. He had an upward relationship with God, a downward relationship with the animals, but he needed a horizonal relationship—something neither God nor the animals could supply.

Implications of the Curse

The results of the fall were threefold and would become universal:

(1) Pain in childbirth (painful labor).
(2) The resistance of the earth (thorns and thistles).
(3) Death (dust you are and to dust you return).

In order to understand the curse of Gen 3:14-19, it is necessary to look at other “curse” texts of Genesis. In two of them (Gen 9:25-27 and Gen 27:29, 40), there was a change in status for Noah/Canaan and Isaac/Jacob. In the case of Gen 3:14-19, the status of the woman (man will rule over her) and the snake (crawl on his belly and eat dust) changed. The woman was lower than other humans (man) and the snake was made lower than other animals. Because Eve’s status changed after the fall (she was now lower than man and her desire was to her husband, Gen 3:16), she could not have been subordinate in the created state. Since the fall, mankind has sought to reverse the effects of the curse. The curse of the land (Gen 3:17-19) has been and continues to be challenged by improved methods in agricultural science. The medical field constantly challenges the curse of people returning to dust (death). In a similar way, the effects of the curse of subordination and the resulting “rule and conflict” between men and women need not be perpetuated. To preserve hierarchy that involves the relationship of men and women is perpetuating the effect of the curse rather than restoring the Garden of Eden relationship. ¹¹ Just because the fall produced negative consequences in all areas of life does not mean these consequences cannot and should not be resisted.

Conclusion

The goal for the Christian communities should be to restore the pre-fall world—God’s intended ideal state. When Paul’s explanation of the creation story as recorded in 1 Cor 11:11-12 is studied, it supports an equal/mutual relationship and not subordinate/ hierarchical one. With the fall, sin entered the world and the original, intended equality was distorted into a power struggle (Gen 3:16). Male domination or hierarchism was a result of sin and not part of God’s intended plan at creation. ¹² Eve is often considered the antagonist in the ‘temptation’ scenario ¹³ but the command not to eat of the tree was first delivered to the man. After God presented the woman to the man, there is no mention of them being separated, and in Gen 1:27 the text shifts from the singular “him” to the plural “them.” Both were present at the time of the fall. ¹⁴ Eve gave Adam the fruit ¹⁵ and he listened to her (3:12, 17) even though he knew that was against God’s directive. ¹⁶ Both Adam and Eve were equally expelled; he would toil the earth and she would experience pain with childbirth and “her desire would be unto her husband” (Gen 3:15). The exact meaning of this phrase is problematic at best. Trible summarized it this way:

The man will not reciprocate the woman’s desire; instead he will rule over her. Thus, she lives in unresolved tension. Where once there was mutuality, now there is a hierarchy of division. ¹⁷

The contrast in leadership before and after the fall is shown in the contrast of two texts:
(1) Gen 1:26-28 states both Adam and Eve should “be fruitful and increase in number, fill the earth and subdue it.” This would involve ruling over all creation.
(2) After the fall (Gen 3:16) man will rule over the woman. The fall changed from the joint rule of man and woman to the single rule of man.

Exegesis of the Gen 3:16 is best left to another time. What is significant to this writing is the intended equality of man and woman at creation and before the fall.¹⁸

The Meaning of “Brothers” in the New Testament

April 9, 2020 By Jerry Jones 14 Comments

NOTE: Beginning with this article, footnotes can be read by clicking on the number in the body of the text.

Several months ago, I posted my first blog article on the role of women in the New Testament church and promised another article would soon follow. As I continued my study, I felt that some preliminary material would have been helpful and that perhaps the first article was a little premature. Because of that I took a detour (so to speak) in my study and the result is the following three essays. The first centers on the meaning of the word “brothers” in the New Testament. The second addresses “creation theology”, and the third examines the mutual or hierarchal nature in the Garden of Eden. For those of you who are interested in a more in depth study, I have included several endnotes in each essay. In a few weeks I will post Part 2 of the original study of women in the New Testament church and the information in these essays will serve as a foundation for that discussion. Please feel free to post any questions or comments and thanks for reading! ~ Jerry

THE MEANING OF “BROTHERS” IN THE NEW TESTAMENT

Jerry Jones

Crucial to the study of the role of women in the early church is a proper understanding of the word “brothers” as it is used in the biblical text. In Greek, as in English, often the meaning of a word is determined by the context in which it is found. At times the term brothers (ἀδελφοί) ¹ can mean ‘men’, yet in other contexts the same term can mean ‘men and women.’ ²

(1). Luke 21:16 states: “You will be betrayed even by parents, brothers, ³ relatives and friends…” Sisters are not mentioned, but they would be included in “brothers.”
Luke 21:16
ἀδελφῶν καὶ συγγενῶν καὶ φίλων,
brothers and relatives and friends

In similar texts, the term sisters is mentioned as well. ⁴
Luke 14:26
γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφὰς ⁵
wife and children and brothers and sisters

Mark 10:30
ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας.
brothers and sisters and mothers

(2). In Acts 16:13-40, Lydia and members of her household were converted along with some other women. When Paul and Silas were released from prison, they went to Lydia’s house and met with the brothers (ἀδελφοὺς). In light of the conversion of Lydia and others, brothers (16:40) would have to include women. ⁶

(3). While in Ephesus, Apollos met with Priscilla and Aquila to study the scriptures (Acts 18:24-26). After he received a better understanding, Apollos wanted to go to Achaia. The brothers “encouraged him and wrote to the disciples there to welcome him” (Acts 18:27). Because of Priscilla brothers could not be limited only to males.

(4). In the Philippian letter, Paul urged the brothers to rejoice (3:1) and admonished the brothers (3:13). He told the brothers to follow his example (3:17), stand firm in the Lord (4:1) (mentioning Euodia and Syntyche specifically, 4:2), and to concentrate on certain qualities (4:8). He also mentioned those with him who sent their greetings (4;21). The recipients of the letter would have understood brothers included sisters. ⁷

(5). In 1 Corinthians, Paul addressed issues surrounding the Lord’s supper. At the end of this teaching he said: “So then, my brothers (lit: “brothers of me”) and sisters, when you gather to eat, you should all eat together” (11:33 NIV 2011).

(6). Paul used the term “brother” six times in the final two chapters of 1 Corinthians (15:1, 6, 50, 58; 16:15, 20). The admonitions for the “brothers” in 15:58 should not be limited to men since the information in chapters 11 and 14 show women were involved in “the work of Lord.” ⁸

(7) In 1 Cor 15:1, Paul addressed the “brothers” reminding them “of the gospel I preached to you,” and they had “received and on which they had taken their stand.” Paul continued by emphasizing the saving power of the gospel— assuming they would hold it firmly because if they did not they would “have believed in vain” (15:2).

Most likely women were among the “brothers” mentioned in 15:1 because:
(a) Paul mentioned Chloe and her household (1:10).
(b) He addressed the brothers (ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ) and sisters in 7:15.
(c) Women were praying and prophesying (11:5) and the wives of the prophets were creating chaos (14:34).

(8) In 1 Cor 15:5, Paul declared Jesus had appeared to (πεντακοσίοις ἀδελφοῖς) five hundred “brothers.” Surely it can be assumed the “brothers” included women.

(9) In Col 4:15, Paul wrote: “Give my greetings to the “brothers” at Laodicea” and adds, “to Nympha and the church in her house.” This followed Paul’s normal practice to send greetings to women (Rom 16:3-15).

(10) Paul told his readers: “I urge you, brothers by our Lord Jesus Christ…join me in my struggle by praying to God for me” (Rom 15:30). The “brothers” would have included the women in the church.

(11) In Rom 16:17, Paul warned the brothers “to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.” These admonitions would have been directed to both men and women because two verses earlier, he mentioned “Nereus and his sister” (16:15).

(12) In Rom 14:10a, Paul wrote: “You, then, why do you judge your brother (ἀδελφόν)?” Or why do you look down on your brother (ἀδελφόν)?” Does Paul mean this is only a problem among men or does he mean it is a problem for both men and women? The NIV 2011 translates the verse in the following manner: “You, then, why do you judge your brother or sister? (ἀδελφόν) Or why do you treat them (ἀδελφόν) with contempt?” ⁹

(13) In Gal 1:2, Paul mentioned the “brothers” who were with him. In light of Phil 4:1-3, Rom 16:1-3 and Col 4:15, this included women (ἀδελφοί). In the same chapter (1:11), Paul wanted the brothers (ἀδελφοί) to know the gospel he had preached.

(14) In Rom 15:14, Paul wrote: “I myself am convinced, my brothers, that you yourselves are full of goodness, completed in knowledge and competent to instruct one another.” Considering the comments made about women in Romans 16, they would also be included here. ¹⁰

(15) In 1 Cor 7:1-28, Paul had been teaching both men and women about issues concerning sexuality and marriage. In 7:24, Paul urged brothers (ἀδελφοί) to “remain in the situation” when called, but the context indicates the directive included women. As he began to conclude his thoughts, he said: “What I mean brothers” (7:29) yet he had been instructing both men and women” as seen in 7:15 (ἀδελφὸςἢἡἀδελφὴ).

(16) In 1 Cor 8:1-13, Paul addressed the problems relating to food sacrificed to idols. In his conclusion, he mentioned the “weak brother” (8:11), the possibility of wounding “their weak conscience” (8:12), and that eating such food could cause his “brother to fall into sin” (8:13). Does Paul’s use of “brother” exclude women from being “weak,” having a “weak conscience,” or being wounded and falling “into sin”? The NIV (2011) and CEB uses “brother or sister” in 8:11 and 8:13 whereas the NRSV uses “believers” in 8:11. ¹¹

(17) In 1 Cor 10:1, Paul addressed the “brothers.” He proceeded to mention the experiences of the Israelites in the wilderness (10:1-5). In 1 Cor 10:6-11, he admonished the “brothers” to use the experiences of the Israelites as their examples (10:6). They were told not be idolaters (10:7), nor commit sexual immorality (10:8), nor grumble (10:10), nor fall (10:12). He then provided instruction about withstanding temptation (10:13). Surely women were not excluded from these admonitions.

(18) After Paul had addressed the “brothers and sisters” in 8:11, 13; 10:1, he proceeded to address issues within the assembly (11:2). After he corrected the conduct of both the men and women while praying and prophesying, he corrected the conduct of men and women while they were engaging in the Lord’s supper (11:33). He introduced his discussion of spiritual gifts by addressing both men and women (ἀδελφοί)(12:1). Note: Both men and women possessed spiritual gifts (Acts 21:9; Cor 11:5; Acts 2:17). Paul devoted chapter thirteen to the importance of love and respect for everyone during the assembly. He began chapter fourteen by addressing the purpose of prophecy (14:1-5). In 14:6, Paul began to address the chaotic nature of the assembly (14:6-19) and pointed out both men and women (14:6) had contributed to the problems (14:20, 26, 39). Men and women prophets were a problem in 11:5 and also in chapter 14. Paul then continued with comments to the men and women in 15:1, 6, 50, 58; 16:15 and 20. ¹²

(19) In 1 Cor 16:20, Paul said all the “brothers” (ἀδελφοί) send their greetings. Assuming Paul wrote 1 Corinthians from Ephesus, women would have been included in this group (1 Tim 2:9-15; 3:2, 11; 5:2, 9-16). ¹³

(20) In 1 Pet 2:17, Peter told his readers to “Love the brotherhood of believers” or as recorded in the NIV (2011), “Love the family of believers.” The original word is a form of “brothers” (ἀδελφότητα). Peter would not have intended for women to be excluded from this group.

(21) In Acts 15:36, Paul said to Barnabas: “Let us go back and visit the believers (ἀδελφοὺς) in all the towns where we preached the word of the Lord and see how they are doing.” The NIV (2011) chose to use the word “believers” which would have included Timothy’s mother and other women. (Acts 16:1). The CEB translates ἀδελφοὺςas “brothers and sisters” in both Acts 15:36 and 16:2.

(22) In 1 Cor 2:1 Paul addressed the “brothers” when he wrote: “When I came to you…I proclaimed to you…while I was with you…I came to you.” He had already referenced the woman Chloe (1:10) so it follows women were included in 1 Cor 2:1 as were the women in the household of Stephanas (16:15)

(23) In the book of Galatians, the NIV (2011) and CEB translate adelphoi (ἀδελφοί) as “brothers and sisters” ten times. The NRSV translates adelphoi as “brothers andsisters” four times, as “friends” five times, and as “all members of God’s family” once (1:2). ¹⁴

(24) The women and the apostles were involved in prayer together (Acts 1:12-14). Peter spoke to the group of about 120 (Acts 1:16) and said (CEB NIV 2011) “Brothers and sisters…” (Ἄνδρεςἀδελφοί). These two Greek words could be translated “Men and brothers, (NKJV) however in this context ἀδελφοίmust include women (Acts 1:14). ¹⁵ Some translations use “brethren” (RSV, ASV) or “friends” (NRSV, MSG).

A footnote for 1 Cor 14:6, 20, 26, 29 in the ESV states the meaning of “brothers” includes “brothers and sisters”. The ESV does the same in Phil 3:1, 13, 17 and Gal 6:1 and 18. ¹⁶ At times the context in 1 and 2 Corinthians limits “brothers” to “males” as in 1 Cor 16:11; 2 Cor 8:23; 9:3 and 9:5 (NIV 2011 agrees). ¹⁷ The NIV (2011) indicates this in its translation even though this same translation (NIV 2011) uses the term “brothers”(ἀδελφοί) to include “sisters” in 2 Cor 8:1. ¹⁸ Other examples of the exclusive use of “brothers” are Acts 7:2; 23:1, 6 and 28:17.¹⁹

In 1 Cor 11-14, Paul addressed three problems:
(1) Proper head coverings.
(2) Proper conduct connected to the Lord’s supper.
(3) Proper atmosphere in the assembly.

In all of these areas, according to the framework of the texts, both men and women were involved. Concerning head coverings in 1 Cor 11:1-16, men and women were a problem. The solution to the problems with the Lord’s supper was addressed to both men and women (1 Cor 11:33). The proper use of spiritual gifts was directed to men and women (1 Cor 12:1). Finally, the chaotic problems of 1 Corinthians 14 were addressed to men and women (14:6, 20, 26, 39).

Realizing that the term “brothers” included “sisters” is fundamental in understanding Paul’s concerns with the assemblies at Corinth. In modern verbiage the terms guys, you guys, policemen, and firemen carry a similar meaning. ²⁰ The context of 11:4-5 clearly shows that head coverings were a problem for both the women and the men. As he answered their question about gifts of the Spirit, he addressed men and women (12:1). After explaining the nature and purpose of spiritual gifts, he stressed the importance of love. As Paul concluded his remarks concerning the assembly, he made it clear he was addressing both men and women (14:6, 20, 26, 39). ²¹ The use of “brothers and sisters” in 14:26 and 14:39 shows both men and women were involved in hymns, words of instruction, revelations, interpretations, prophecy, and speaking in tongues in the assembly.

Other examples also support this understanding. Just as Paul used “brothers” as gender inclusive, even though it is masculine, he used “sons of God” (υἱοὶ θεοῦ) and “heirs” (κληρονόμοι) in the same manner (Gal 3:26, 29) even though they, too, are masculine. ²² Jesus used “brother” (that would have included women) in the Sermon on the Mount (Matt 5:22-24, 47; 7:3-4) as well as in other teachings (Matt 18:15, 21, 35). ²³ Jesus used the term “sons” as gender inclusive in his parable about weeds (Matt 13:36-43), and when he taught about the sons of the kingdom (οἱ υἱοὶ τῆς βασιλείας) and the sons of the evil one (οἱ υἱοὶ τοῦ πονηροῦ). The translators of the NIV (2011) simply says “people of the kingdom” and “people of the evil one.”²⁴ The writer of Hebrews referred to bringing many “sons to glory” (υἱοὺς εἰς δόξαν)

(Heb 2:10). Contextually the term is not limited to “men,” so both the NIV (2011) and CEB translate the phrase to “many sons and daughters to glory” and in Heb 2:11 and 2:12 the NIV (2011), CEB, NLT and the NRSV reference “brothers and sisters.” This translation is further supported in Heb 2:14 with reference to “the children” (τὰ παιδία ta paida)—a collective word.

Perhaps one of the most challenging aspects of good Biblical exegesis is acknowledging at the onset that we are approaching texts written to other audiences with the intent of addressing issues churches in the first century were facing. An examination of the term “brothers” ²⁵ as used in the New Testament letters indicates that while the term can at times mean only “men,” often it can mean both “men and women” and that both men and women played an important part in early church ministries and services. Just as advances are continually made in scientific fields, so are advances in textual criticism. In the past 70 years, beginning with the discovery of the Dead Sea Scrolls (1946), our understanding of the Bible has changed. The rise of many translations and improved scholarship has enabled more accurate interpretations of texts that have long been discussed. Hopefully ongoing discovery and good exegesis will continue to reveal and encourage a more insightful and accurate reading of the text. ²⁶

Introduction to the Study of the Role of Women in the Early Church, Pt.1

November 3, 2018 By Jerry Jones 12 Comments

Part One

For the most part, teaching on the role of women in the early church as well as in present communities of faith has been shaped by the family of origin, tradition, church leaders, and friends rather than by an in-depth study of scripture. Emotionally charged conversations on the topic have only served to confound the issue. In an effort to better understand scripture in this area, I have restudied this subject and have composed a series of five articles on my findings. My goal for this series is to combine resources in such a way that the reader can better understand the concerns that surround this issue. The purpose of this first article is to set the stage for the more in depth study to follow. Basically three texts (1 Cor 11:2-16, 14:34-45, and 1 Tim 2:11-15) (1) have provided the foundation for thought in this area and have been the subject of research for over 100 years. (2) Even though the meaning of these texts may appear obscure to us, the early readers would have understood their intent. A contextual study of the texts reveals that Paul was addressing problems related to both men and women in the worship of the early church.

Two approaches to these texts support different interpretations. (3)

1). Hierarchal (two divisions) First division: The Patriarchal approach supports the belief that women must assume a subordinate role in the home, church, and civil life. This was the historical position of the church beginning in the 2nd century CE. (4) Second division: Hierarchal Complementarianism proposes women can serve equal to men in a public manner (e.g. professional, business, and social activities) with the exceptions of the home and church. (5)
2). Egalitarian (Two divisions) First division: Evangelical Feminism is concerned with biblical teachings but contends the texts have not been understood correctly. (6) Second Division: Radical Feminism is not concerned with biblical teachings and supports women as equal to men in all areas including the home and the church.

Significant in examining 1 Cor 11:2-16; 14:34-45; and 1 Tim 2:11-15 is the realization that these texts were written to a certain culture for a specific occasion. This does not mean these scriptures are untruthful or uninspired but that certain situations shaped them. When the texts are regarded in this way, sometimes it is easy to determine what practices should be retained in today’s world, while other practices are more ambiguous. For example circumcision was a major issue for Paul as seen in Acts 15 and Galatians, (7) but certainly it is not an issue for the church today. (8)

Approaching any text without presuppositions and prejudices is nearly impossible, consequently these factors influence our interpretations and conclusions. Presuppositions can be clarified by research, but prejudices have to be confronted on a personal level. (9) Good interpretation of a text begins with an intense exegesis analyzing its context, culture, sentence structure, as well as the Greek wording; but as extensive as this process might be it does not solve the problem of hermeneutics (the science of how to apply these texts in a different time and culture). Understanding what a text meant “then” does not solve the issue of what it should mean “now,” however the “then” must be determined before the “now” can be addressed.

I have attempted to give credit for many of the observations in these articles, but this has not been an easy task. As this research covered a long period of time, it has become more difficult to recall the sources. At times I have merged my observations with the observations of others. Recorded lectures by Carroll Osburn, Richard Oster, Jack Cottrell, and James Thompson have provided important insights. If the reader finds anything I have written similar to lectures or writings by these men, they were probably my source. I am deeply indebted to those (10) who have paved the way on this topic for others to follow. Anything I am able to add to this discussion has been done standing on their shoulders. The following sources have been very influential in the composition and conclusions of my endeavor. (11)

Cottrell, Jack. Gender Roles & the Bible: Creation, the Fall, & Redemption. Joplin, MO: College Press, 1994.
Fee, Gordon D. 1 & 2 Timothy Titus. Grand Rapids: Baker Book House, 1988.
Fee, Gordon D. Commentary on 1 Corinthians. Grand Rapids: Eerdmans, 2014.
Keener, Craig S. Paul, Women & Wives: Marriage and Women’s Ministry in the Letters of Paul. Peabody: Hendrickson Publishers, 2009.
Osburn, Carroll. Women in the Church: Reclaiming the Ideal. Abilene: ACU Press, 2001.
Osburn, Carroll. Essays on Women in Earliest Christianity. Vols 1 and 2. Joplin: College Press, 1993.
Oster. Richard. 1 Corinthians. Joplin: College Press, 1995.
Oster, Richard. “When Men Wore Veils to Worship: The Historical Context of 1 Corinthians 11:4” New Testament Studies, Vol 34, 1988, 481-505.
Payne, Philip B. Man and Woman, One in Christ: An Exegetical and Theological Study of Paul’s Letters. Grand Rapids: Zondervan, 2009.
Trible, Phyllis. God and the Rhetoric of Sexuality. Philadelphia: Fortress Press, 1989.
Witherington, Ben. Women in the Earliest Churches. Cambridge: Cambridge University Press, 1994.

Other than the New Testament texts that mention women and ministry of the early church, it is important to consider two additional texts. One text is Gen 1-3 and the other is Gal 3:28. These two texts have been used to support polar opposite views of women in the early church.

The Role of Women and Gen 1-3 (12)

The information in Genesis 1-3 provides the foundation for Paul’s teachings regarding women in 1 Cor 11:8-12 and 1 Tim 2:13-14. At the end of each creation, God stated that “it was good.” (13) However after man was created God declared it was not good for him to be alone (Gen 2:18). The creation story simply states that the woman was created as a suitable helper to the man but does not indicate a status of inferiority (Gen 2:20). She was “beside” and not “below.”

Consider the following five observations: (14)

Adam and Eve were both made in the image of God (15) and their creation order should not be viewed as superiority to inferiority but rather incompleteness to completeness. (16) The fact that Eve was created from Adam’s rib does not imply subordination and inferiority any more than Adam’s formation from the earth implies he was inferior or subordinate to the earth.
The woman was referred to as man’s “helper fit for him”. This phrase is relational. (17) God is referred to as a helper of people (18) but this certainly does not imply subordination or inferiority. In the Genesis text “Suitable helper” means “corresponding to him,” “equal to” or “like him.” Adam and Eve corresponded to one another mentally, relationally, vocationally and physically.
Man was not designed to live in solitude. He had an upward relationship with God, a downward relationship with the animals, but he needed a horizonal relationship—something neither God nor the animals could supply.
“Bone of my bones” not only carried the idea of being made from the same substance, but conveyed a covenant pledge to the woman (Gen 2:23; 2 Sam 5:1).
Becoming “one flesh” was in reality becoming one person (Gen 2:24). The sexual union was the picture of the marriage. (19)

Significantly, all five of these observations reflect a pre-fall world—God’s intended ideal state. But with the fall sin entered the world and the original intended equality was distorted into a power struggle (Gen 3:16). Male domination or hierarchism is a result of sin and not part of God’s intended plan at creation. (20) Eve is often considered the antagonist in the ‘temptation’ scenario (21) but the command not to eat of the tree was first delivered to the man. After God presented the woman to the man, there is no mention of them being separated and in Gen 1:27 the text shifts from the singular “him” to the plural “them.” Both were present at the time of the fall. (22) The serpent addressed them in the plural, “You must not eat…” (3:1). The woman responded in first person plural (we) in 3:2. In 3:4 the serpent responded again in the plural, “You will not surely die”. In 3:6b the man is mentioned as being “with her”. (23) Eve’s gave Adam the fruit (24) but there is no evidence she “tempted” him. (25) Both Adam and Eve were equally expelled; he would toil the earth and she would experience pain with childbirth and “her desire would be unto her husband” (Gen 3:15). The exact meaning of this phrase is problematic at best.

Trible summarized it this way:

The man will not reciprocate the woman’s desire; instead he will rule over her. Thus she lives in unresolved tension. Where once there was mutuality, now there is a hierarchy of division. (26)

Exegesis of the passage is best left to another time. What is significant to this writing is the intended equality of man and woman at creation and at the fall. (27)

The Role of Women and Gal 3:28 (28)

Both feminists and hierarchists have used the Galatian text to support their respective views of women in the early church. In reality it supports neither. The issue in Galatians was the salvation of the Gentiles.

To the Jewish Christians circumcism was one of three boundary markers (29) necessary for salvation, and they were having difficulty conceding it was not essential for the salvation of the Gentiles (Acts 15:2). Paul strongly counters this teaching in 3:1-4:7. (30) Beginning with 3:8-9 he affirms the blessing of all nations through the promise to Abraham and states that “those who have faith are blessed. The inheritance did not depend on law, but on the promise, and by faith the promises are received (3:14). By being baptized into Christ Jesus, (3:26-27) they were clothed and had been made one regardless of who they were (Jew or Greek, slave or free, male or female). Everyone had full equality and access to salvation in Christ. As a result of their common salvation, the Gentiles were “Abraham’s seed and heirs according to the promise” (3:29).

In summary, 3:28 taken in context affirms salvation is accessible for all people regardless of their place in society, cultural affiliation, or sex (31) (3:26). Paul stressed identity (“you are” and unity (“all one in Christ Jesus”).

Aristotelian Influence on Hierarchal Thought

Aristotle lived from 384 to 322 BCE and was a pupil of Plato. He taught the male had final authority over the wife, children, slaves and family matters. (32) In an effort to provide unity in the Roman empire and regulate marriage, Augustus adopted this concept of male supremacy. Paul’s letter to the Ephesians shows his opposition to this model. In Eph 5:15, Paul urged his readers to walk wisely and then followed with five imperatival participial phrases to describe spirit filled people (Eph 5:21-33). (33) The last phrase states they were to submit to one another (Eph 5:21). This submission was not one way, but mutual. Paul then uses this phrase as a basis to explain the husband/wife relationship, (34) the father/son relationship, and the slave/master/relationship.

Women and the Torah (35)

Throughout the Hebrew Bible God uses women to accomplish his work. (36) For example, Deborah was both a judge and a prophetess in Israel (Judg 4-5). She even provided military leadership in a victory over the Canaanites. (37) Huldah was a prophetess who sent messages to the king (2 Kgs 22:14-20). (38)

Women and the Ministry of Jesus (39-40)

Even though Jesus lived in a hierarchal world, women played an important part in his ministry. (41-42)

Some women followed Jesus with the twelve (Luke 8:1-3a).
Women provided financial support for Jesus (Luke 8:3b).
He discussed spiritual matters with a Samaritan woman (John 4:1-26).
He did not shun sinful women (Luke 7:36-50).
Women attempted to care for his needs (Matt 27:55-56).
Women were at the cross (Matt 23:27).
Women were the first witnesses of his resurrection (Mark 16:1-12).

Background for Paul’s View of Women (43-44)

Because Paul is the author of three major texts on the role of women (45) in the early church it is important to examine the factors that influenced his thinking.

First, Paul was trained as a rabbi at the feet of Gamaliel who was considered to be one of the greatest rabbis in the first century (Acts 5:34-39; 22:3). Unlike his Jewish contemporaries, Gamaliel had a healthy respect for women.

Second, Paul maintained a high view of the Torah (Rom 7:14-22), and he repeatedly challenged Christians to submit to God’s law (Rom 8:5-7). He declared in the presence of Felix that he believed “everything that agrees with the Law and that is written in the Prophets” (Acts 24:14), and was concerned about “teachers of the law” who did “not know what they were talking about” (1 Tim 1:7). Paul’s respect for Torah and his knowledge of the creation story were foundational as he dealt with the issues facing the churches at Corinth and Ephesus (1 Cor 6:20, Eph 5:31).

Third, because Jesus was his example (1 Cor 11:1), Paul, as Jesus had, attempted to respect women throughout his ministry. (46)

Women and the Early Church

It is impossible to study the early church without noticing the significant part that women played in its development and survival. Women, evidently wealthy women, opened their homes for church assemblies: e.g. Mary in Jerusalem (Acts 12:12); Lydia in Philippi (Acts 16:14-15, 40); and the Colossians were to greet “Nympha and the church in her house“(Col 4:15). Priscilla and her husband Aquilla were important Christians both in Corinth and Ephesus (Acts 18:2-3, 26). Euodia and Syntyche worked side by side with Paul (Phil 4:3). (47) The husband and wife team of Andronicus and Junias were in prison with Paul and were considered outstanding missionaries. (48) Paul mentioned several women—Mary, Tryphena, Tryphosa, and Persis—who worked hard in ministry (Rom 16:6-12); and when he wrote to Titus he associated women with “sound doctrine” (Titus 2:1-5). (49) Tabitha was supportive of widows (50) and the poor (Acts 9:36-43), and is the only female referred to as a disciple. Tabitha’s work appears to be very similar to the work of the seven men in Acts 6:1-7. Finally, women supported others during Jesus’ ministry (Luke 8:3). (51)

Phoebe and the Church in Cenchrea (52-53)

“I commend to you our sister Phoebe, a servant of the church in Cenchrea.
I ask you to receive her in the Lord in a way worthy of the saints and to
give her any help she may need from you, for she has been a great
help to many people, including me.” Rom 16:1,2

Phoebe’s role in the church in Cenchrea is dependent on the meaning of the word servant (διάκονον.) (54) At times the term is used as a general description but it can also indicate an official “office.” (55) The word διάκονον is used in the following texts in what appears to be a general meaning:

Paul used the term in a broad way in 1 Cor 3:5; 2 Cor 3:6; 6:4; 11:15, 23; Gal 2:17.
It can be assumed Phoebe was the courier of the Roman letter (Rom 16:1) but that does not merit its technical meaning. In Eph 6:21 Tychicus, who carried the Ephesian letter, was called a “faithful servant in the Lord” (56) but would not necessarily be regarded as holding an “office” as found in 1 Tim 3:8-13. (57)

Other texts contain the same term but seem to indicate an official office:

In 1 Tim 3:8-13 the Greek word translated as elder (ἐπισκόποις) and the Greek word translated as deacon (διακόνοις) are used as qualifications for elders (overseers or bishops) and deacons or servants.
In Phil 1:1, Paul addressed elders (ἐπισκόποις) and deacons (διακόνοις). (58) Perhaps other churches were organized the same way. If the servants of Phil 1:1 were “deacons,” Phoebe was a deaconess of the church in Cenchrea.
The phrase “of the church in Cenchrea” (τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς) indicates a more specific use of servant (διάκονον). If Paul intended to convey Phoebe was merely acting as a servant in the church and not an official office, he would probably have chosen either διακονῶν (translated as “service” or “ministering”) as he did in Rom 15:25 (59) or διακονίαν (translated as “ministry” or “service”) as he did in 1 Cor 16:15. (60) If Paul meant to describe Phoebe as a servant only in the sense of a tireless worker on the behalf of others, he could have used ἐκοπίασεν (translated as “worked hard” or ”labored”) as he did in Rom 16:6 (61) (1 Cor 16:16; 1 Thess 5:12).

Because servant (διάκονον) comes after the participle “being” (οὖσαν) and it is limited by the phrase “the church in Cenchrea” and indicates Phoebe had a recognized position of responsibility (62) or in some sense an “office.” (63)

4. Significantly, the first mention of a deaconess outside the New Testament was around 115.(64) In a letter to Trajan, Pliny mentioned torturing two female slaves who were described as “deaconesses.” (65)

It is uncertain how servant (διάκονον) should be applied to Phoebe. (66) In 16:2 Paul refers to her as a “helper” (67) (προστάτις) translated “a great help”. (68) Because the word helper (προστάτις) implied financial giving, certainly she had a special place in the life of the church in Cenchrea and the ministry of Paul. (69)

Prophetesses in the Early Church

Religious freedom of women far preceded the Greco-Roman world as evidenced by the prophetesses of Delphi which dates to the first century BCE. (70) Certainly the slave girl in Ephesis verifies prophetesses were not uncommon at the time of the early church (Acts 16:16-18). (71) Peter quoted the Hebrew Bible when he mentioned women prophesying in the days to come (Acts 2:17; Joel 2:28-32). (72) Specifically, the following women prophesied in the early church:

(1) Elisabeth Luke 1:41-45.

(2) Anna Luke 2:36-38.

(3) Philip’s four daughters Acts 21:9.

(4) Corinthian women 1 Cor 11:2-16. (73)

Conclusion

Hopefully the preceding remarks will set the stage for the succeeding study. Paul was a trained Jewish rabbi sent to preach to a Gentile world. Throughout his ministry, he emphasized unity and equality in Christ for all people—regardless of their station in life or sex. Certainly this had not been the case with women in the Graeco-Roman world as a whole or in ancient Judaism. Male domination had been pronounced for thousands of years. (74-75-76)

Footnotes

Both men and women in the three texts were exhibiting a lack of respect for culture and disrupting the assembly.
Because of a high view and respect for the scriptures, I felt this study was necessary.
Carroll Osburn, Women in the Church: Reclaiming the Ideal. (Abilene: College Press, 2001), 49-85.
The issue is to whether or not this was the position of the first century church. One of the major influences of second century Christianity was Neo-Platonism. Mankind was meant to look beyond the moral and ethical values of the Bible to a spiritual realm. Anything that would hinder one from reaching this realm was evil. Woman was seen as something that would hinder or impede this quest and as a result was seen as evil. Marriage was for the producing of children and was not to be enjoyed. You only married one time.
Andreas Kostenberger, Thomas Schreiner, and H. Scott Baldwin. ed. Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15. Grand Rapids: Baker, 1995. Craig Keener, Paul, Women & Wives: Marriage and Women’s Ministry in the Letters of Paul. Peabody: Hendrickson Publishers, 2009.
Richard Clark Kroeger and Catherine Clark Kroeger, I Suffer Not a Woman: Rethinking 1 Timothy 2:11-15 in Light of Ancient Evidence. Grand Rapids: Baker, 1992.
Gal 2:3; 5:1-12; Acts 15:1
I do not know of any tracts or of any sermons written on the dangers of circumcision.
Sometimes emotions can have a major influence on biblical conclusions.
I am especially indebted to Carroll Osburn for his book, the two volumes he edited, and the three lectures he gave at Pepperdine Lectureship in 2002. The two volumes of Essays on Women in Earliest Christianity have the best research on this subject.
Someone has said: “Plagiarism is stealing from one person and research is stealing from 50 people” and “originality is forgetting where you got it.” I have attempted to footnote some of my resources, but I am not always sure where I learned something or if some of the information were my own observations. These five articles are the result of an extended period of learning. The resources I have listed have had the most profound effect on the writing of the five articles. I am deeply indebted to those who have written and spoken on these texts. I have attempted to write the five articles for the “man in the pew” in order from him to be able to better understand these difficult texts.
The two most helpful sources for this study were: Rick R. Marrs, “in the Beginning: Male and Female (Gen 1-3)” in Essays on Women in Earliest Christianity (ed. Carroll D. Osburn; Joplin, MO.: College Press, 1995): 1,1-36. Osburn, Women in the Church:109-130
Gen 1:10,12, 25
Marrs, “In the Beginning: Male and Female (Gen 1-3),” 31. Osburn, Women in the Church, 123.
“Woman is created as a companion (neither subordinate nor superior) who alleviates man’s isolation through identity.” Marrs, “in the Beginning: Male and Female (Gen 1-3),” 20.
Osburn, Women in the Church, 118.
Marrs, “in the Beginning: Male and Female (Gen 1-3),” 20.
Exod 18:4; Deut 33:7, 26; Psa 20:3; 33:20; 70:5; 115:9-11; 121:1; 146:5.
1 Cor 6:15-20
This point is dramatically emphasized as the Pharisees tested Jesus in regard to a lawful divorce (Matt 19:1-12). Jesus appealed to God’s pre-fall view of marriage (Gen 2:24) rather than the post-fall teaching about it (Deut 24:1-4).
“Paul does not draw from Gen 1-3 a universal principle from the historical Eve, but an ad hoc analogy from the later caricature of Eve in the Jewish tradition.” Osburn, Women in the Church, 249. See Randall Chestnutt, “Jewish Women in the Greco-Roman Era” Essays on Women in Earliest Christianity (e. Carroll D. Osburn: Joplin, MO: College Press, 1993): 1.102 “the portrait of Eve as one constantly weeping, ignorant, perplexed, vulnerable to sin, and dependent upon the males around her for insight bears some relation to the way women were actually perceived and treated in the authors’ and redactors’ own times and places.”
Both were: created in God’s image (1:27), charged with ruling over creation (1:26,28),charged with being fruitful (1:28), received a blessing from God (1:28), given food to eat (1:29), eat the fruit of the tree of the knowledge of good and evil (2:17; 3:6), had eyes opened (3:7), knew they were naked (3:7, made clothes (3:7), questioned by God (3:9-12, 13) received consequences for their sins (3:16, 17-19)
This understanding of the temptation story is important in dealing with 1 Tim 2:14.
Marrs,” In the Beginning: Male and Female (Gen 1-3),” 24-26.
“A straightforward reading of Gen 2 seriously undermines attempts to read that chapter hierarchically.” Marrs, “in the Beginning: Male and Female (Gen 1-3),” 31.
Trible, God and the Rhetoric of Sexuality, 128.
God’s future and eternal plan is for the re-creation of the Garden of Eden. In the Garden of Eden, Adam and Eve had access to God and walked with him (Gen 3:8). There was no death or sin (Gen 3:17). The Garden was “pleasing to the eye” and was “good for food” in addition there was the tree of life (Gen 2:9; 3:22). Man had the responsibility to take care of it (Gen 2:15). God’s plan for the future of his people appears to be a re-creation of the Garden of Eden. Heaven is described as a paradise (Rev 2:7; 2 Cor 12:4) with the tree of life (Rev 2:7; 22:2, 14, 19). Man will have the responsibility to serve (Rev 7:15; 22:3). “There will be no more death or mourning or crying or pain” (Gen 2:7; Rev 21:4; Heb 2:14). There will no longer be a sea because man will have access to God and will be dwelling with him (Rev 21:1, 3). With the restoration of the Garden of Eden, the restoring of the original intent he had for man and woman. The availability of the tree of life in the paradise of God was promised to the faithful (Rev 2:7). Not everything will be restored such as marriage between man and woman (Matt 22:29-32).
There is a possibility similar words were used at a baptism. Baptism and the wording of “Jews or Greeks slave or free” (1 Cor 12:13) would correspond to the wording in Gal 3:28. “Putting” on and the mentioning of groups is found in Col 3:9-11.
The other two boundary markers were the Sabbath and food laws.
Paul connected sonship with Christ Jesus (3:26a). Paul negated the need for circumcision for salvation with two practical statements:

For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love (5:6).

Neither circumcision nor uncircumcision means anything; what counts is the new creation (6:15).
Osburn, Women in the Church, 137.
“He argued that the superiority of the male made him a fit ruler over slaves, females, and children…The male possesses complete intellectual virtue, while slaves, females, and children have only a share of it which is appropriate to their subordinate roles.” Gregory E Sterling, “Women in the Hellenistic and Roman Worlds,” Essays on Women in Earliest Christianity (ed. Carroll D. Osburn; Joplin, MO: College Press, 1993) `1, 74.
Speaking, singing, making melody, and giving thanks.
Because the dominate role of the husband was the foundation of Aristotelian teaching, he devoted most of his time to the role the husband was to play in the marriage—going directly against the hierarchal model of his day. His directive was simple: the husband should love his wife “just as Christ loved the church and gave himself up for her” (Eph 5:25). In reference to the conduct of slaves, Paul urged them to obey their masters “just as” they “obeyed Christ (6:5). See Eph 4:32 and Rom 15:7. Husbands were “to love their wives like their own bodies” (Eph 5:28). Husbands were to feed and care for their wives “just as Christ does the church” (Eph 5:29). Paul’s teaching could have been known a “progressive” for his day in his understanding of gender. He started with his analogy of Jesus and the church analogous to husband and wife. He focused his teachings on what the husband was to do for the wife that would result in her respecting him. What Paul said the husband should do for the wife flies in the face of the hierarchal system of Aristotle. Even though some of his teachings were aimed at dealing with the influence of Aristotle, he did not encourage an overthrown of the Greco-Roman understanding of household codes. Paul’s emphasis on submission in the household codes was central to his understanding. Keener, Paul, Women and Wives, vii-viii.
Three examples in the New Testament: (1) Anna Luke 2:36. (2) Philip’s four daughters Acts 21:9. (3) Elizabeth Luke 1:41-45; 1:67.
Miriam (Exod 15:20) and Isaiah’s wife (Isa 8:3).
Osburn, Women in the Church, 266-267.
General statements can be made keeping in mind the differences in culture, location, and time. Even though Mexico and Canada share the continent with America, treatment of women might not be observed in the same way. Keener, Paul, Women & Wives, 244-245.
Some have tried to make Jesus as the great liberator of women from first century oppression, but some of this oppression is not accurate.
Randall D. Chestnut, “Jewish Women in the Greco-Roman Era” in Essays on Women in Earliest Christianity (ed) Carroll D. Osburn Vol 1 (Joplin: College Press, 1993), 130.

“Considerable diversity existed in attitudes toward and roles of Jewish women in the Greco-Roman period…Any study of women in the NT and early Christianity which proceeds on the assumption of a monolithic model of ancient Judaism is misinformed and distortive.”
“Jesus did not overthrow hierarchism, as some feminists suggest. Instead, he worked within the hierarchal society of his time. He gave women greater respect, freedom, recognition, involvement and responsibilities. This view of Jesus continued in the earliest churches for a limited time before the patristic churches reverted to the patriarchalism that has become a dominant part of our Christian heritage for centuries…it (egalitarianism JJ) is recovered in the thinking of Jesus and is behind much of the practice of the earliest churches, but was later lost again in the strongly patriarchal world of the eastern Mediterranean.” Osburn, Women in the Church, 260, 262.
Osburn, Women in the Church, 125.
Paul used the creation story to deal with immorality and the description of a Christian marriage.

When Paul wanted to magnify the salvation found in Jesus, he contrasted Adam with Jesus in Rom 5:12-19. Marrs concluded his exposition of Gen 1-3 with the following remark:

for the God of Gen 1-3 is a God of infinite grace and mercy, a God who repeatedly calls his creation to realign with his purposes and intent. Most dramatically, he ultimately exhibits that posture himself in the gift of his own Son. Marrs, “In the Beginning: Male and Female (Gen 1-3).” 36.
The following source was helpful in the writing of this section of the article: Payne, Man and Woman, One in Christ, 31-111.
1 Cor 11:1-16; 14:34-34; 1 Tim 2:11-12.
John 4:14-26; 11:25-26; Mark 3:34-35; 7:10-12; 12:49-50; Luke 13:16
They were mentioned in connection with men and other workers.
The word “apostle” is used in a non-technical sense (Acts 14:14; 2 Cor 8:23; Phil 2:25). The word apostle is a transliteration (apostolos) rather than a translation. RSV used “men” which does not appear in the text.
Most of Paul’s ministry was in the regions influenced by Hellenistic culture.

“The treatment of Hellenistic women varied dramatically from region to region; from Sparta to Rome, where women had political responsibilities, to Athens where wives of the wealthy were essentially imprisoned.” Philip B. Payne, Man and Woman, One in Christ: An Exegetical and Theological Study of Paul’s Letters (Grand Rapids: Zondervan, 2009), 31.
“More than any other Evangelist, Luke stresses Jesus’ concern for widows, a particularly disadvantaged group of women (cf. Luke 2: 36-38, 4:26.7:11-17, 18:1-8, 20, 47, 21.1-4).” Witherington, Women in the Earliest Churches, 130.
Witherington, Women in the Earliest Churches, 150-151.
Prior to the Council of Nicea (325 CE) there were no examples of the feminine form of servant. In the earlier period the masculine form was used for both men and women. Barry L. Blackburn, “The Identity of the ‘Women’ in 1 Tim. 3:11” in Essays on Women in Earliest Christianity (ed. Carroll D. Osburn Joplin, MO: College Press, 1995), 1:303.
The church at Cenchrea was probably started while Paul was in Corinth and served as Corinth’s port on the isthmus.
The word is used in the context of helping the poor or providing food. It is used in the form of a verb (Matt 8:15; Luke 8:3; 10:40; 12:37; 17:8; 22:27; John 12:2; Acts 6:2) and as a noun (Luke 10:40; Acts 6:2; 2 Cor 8:4; 9:1).
1 Tim 3:11
πιστὸς διάκονος ἐν κυρίῳ
A possible description of a female servant is found in 1 Tim 3:11. Blackburn, “The Identity of the ‘Women” in 1 Tim 3:11”1: 313.
ἐπισκόποις καὶ διακόνοις,
Νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις (Rom 15:25)
Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί· οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαΐας καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς (1 Cor 16:15)
ἀσπάσασθε Μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς (Rom 16:6)
“Romans 16:1-2 is clearly a statement of recommendation on Phoebe’s behalf. Since she bears Paul’s letter, she may be called upon to explain anything ambiguous in the letter when the Romans read it, and Paul wishes them to understand that she is indeed qualified to explain his writing. He argues this point by citing her church offices.” Keener, Paul, Women & Wives, 238.
James Walters, “”Phoebe and “Junia (s)”—Rom. 16:1-2.7” Essays on Women in Earliest Christianity Carroll D. Osburn (ed) (Joplin: College Press,1993). 1:181-182.
Pliny,Ep.10.96.8.
“The term diakonon is actually masculine gender but is used of Phoebe who is a woman. The same word is used in 1 Timothy 3:8 and Philippians 1:1—the only other references to deacons in the New Testament. He does not use the Greek term “deaconness” (diakonissa) because the word did not exist in the ancient world till 325 AD and females who served as “deacons” (diakonoi) in the ancient world are called “deacons” (from diakonos, masculine gender) rather than “deaconnesses.” This is the only place in the NT where the phrase “deacon of the church” appears. She is more than just a “sister” (cf. Philemon 2), but a diakonon. If Phoebe were “Philip,” we would automatically identify this individual as a “deacon.” But because it is Phoebe, we wince at the possible identification.” The source of this quote is a blog article entitled A Snapshot of Women Serving God (Romans 16) by John Mark Hicks (JohnMarkHicksministries)
I am deeply indebted to the following reference for much of information contained in this appendix. James Walters,” Phoebe and Junia(s) Rom 16:1-2,” in Essays on Women in Earliest Christianity (ed. Carroll D. Osburn: Joplin, MO: College Press, 1995),1:167-185.
RSV: “a helper of;” NEB: “a good friend;” NJB: “come to the help of;” NIV: “a great help to.”
16:2 ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ ἀξίως τῶν ἁγίων καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν

that you may receive in the Lord in way worthy of the saints and to give her whatever of you

χρῄζῃ πράγματι· καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ.

She may need matter and for she a helper of many became and of myself
Luke 7:2-5
Sterling, “Women in the Hellenistic and Roman Worlds (323 BCE-138 CE),” 1:85.
Gregory E. Sterling, “Women in the Hellenistic and Roman Worlds (323 BCE-138 CE),” in Essays on Women in Earliest Christianity (ed. Carroll D. Osburn: Joplin, MO: College Press, 1993), Vol 1: 91.
Huldah 2 Kgs 22:11-20
Paul acknowledged women prophesying and he did not condemn them, but only their violation of cultural norms. The problem was not gender issue, but a cultural issue.

New Eyes on the New Testament Pt.3

November 6, 2017 By Jerry Jones 6 Comments

Studying the Letters

III. Interpretive Issues

Understanding the Letters

Contextual Background

Although it is tempting to make assumptions when studying the letters, a good exegesis(1) requires consideration of the following factors. (2)

(1) Chronology. Material used to explain one text might not be representative of the time when another text was written. (3) For example, information written about Judaism in either 500 BCE or 200 CE might not be reflective of first century Judaism. The teachings of the rabbis recorded in the Mishna in 200 CE (4) might not be consistent with the instruction of the rabbis in the days of Jesus. Similarly, the instruction of religious leaders in 600 CE might not be representative of the teachings in the first century church.

(2) Geography. Jewish concepts and practices were not necessarily monolithic in the ancient world. Perhaps the term “Judaisms” is a more accurate description than “Judaism”. Judaism as practiced in Palestine was not totally consistent with the Judaism practiced in Egypt. For example, in Egypt Jewish women could divorce their husbands while in Palestine they could not.

(3) Culture. As is the case today, various cultures had markers that were used to differentiate them from other cultures (ie. festivals, foods, entertainment, traditions, etc.). When the letters were penned the Jews thought of themselves in contrast to the pagans, and the Greeks thought of themselves in contrast to the barbarians.

(4) Anecdotal sources. Rabbis and Greek philosophers often held and taught different beliefs. For example, Rabbi Akiba allowed men to divorce their wives if they found another woman more attractive. (5) Other rabbis were firmly against this practice.

Hebrew Bible

Paul’s Hebrew roots were deeply imbedded in his theology (Acts 22:3). Taught under Gamaliel’s instruction as a rabbi, he maintained a high view of the Torah throughout his life. Calling it holy, righteous and good (Rom 7:12), he regarded it as a source for example (1 Cor 10:11), teaching (Rom 15:4), and equipping (2 Tim 3:17). His confidence in its instruction is further illustrated by his deferring to the Torah when he addressed Christian ethics outside of the Christ event and the character of God (Lev 11:44-45; 19:1; 20:7).

Theological Objective

Unlike the gospels that represent two occasions—the time the events occurred and the time they were recorded—the letters represent only one. Similar to the gospels, each letter had a theological objective intended to address an issue or, as is the case in First Corinthians, multiple issues facing the church.

Two of the most influential letters are Romans and Galatians. In many ways they are similar in content, but very different in objective. The book of Romans was written to achieve unity between the Jew and Gentile factions in the same church. Paul’s closing remarks emphasized acceptance of others and discouragement of division (14:1; 15:7; 16:17). Galatians was written to oppose a perverted gospel (1:7) and to encourage the new Christians to enjoy the freedom they had found in Christ (5:1-15)

In the Philippian letter Paul emphasized “one spirit and one man” (1:27) and the need to be like-minded (2:2). In so doing he implied division within the church. Near the conclusion of the letter he mentioned conflict between two Christian sisters (4:2). As a counter to their discord Paul instructed the church to have the attitude of Jesus, the perfect example of unselfishness and service to others. He reinforced his teaching with part of an ancient hymn (2:5-11). Understanding the apparent purpose of this letter is crucial in the study of 2:12 for it is within this context Paul urged the church to “continue to work out your salvation with fear and trembling”. The salvation under consideration was not one’s personal salvation, but the salvation of the church. The survival of the church depended upon their willingness to move from selfishness to selflessness. If the salvation of 2:12 is interpreted as a personal salvation, “working out salvation” contradicts Paul’s understanding of grace and the gospel.

Different Translations

None of the original texts that comprise our New Testament remain today. The earliest fragment of a copy is dated 125 CE. The compiled translations of the letters that now form part of our New Testament represent versions that span the centuries. It is erroneous to assume that any singular translation is completely honest to the original text. Good scholarship does not demand knowledge of the original languages, but it does imply an open mind as updated translations from reliable sources are developed. (6) Consider the following two examples.

(1) Romans 3:25, Philippians 3:8, and Galatians 2:15-16 all include a phrase that traditionally has been translated “faith in Christ”. The NIV 2011 includes a footnote that explains the Greek preposition in all three passages has been translated as an objective genitive meaning “in” when in reality it functions as a subjective genitive correctly translated “of”. With this better understanding, the texts take on a very different meaning. Christians are not saved by their faith in Christ but rather by the faithfulness of Christ.

(2) First Corinthians 7 is another such example. The 2011 NIV presents four modifications in its translation. (a) The issue of the chapter is not marriage but sexual relationships (7:1). (b) The emphasis in 7:2 is not that everyone should be married but that everyone should have sex with his or her own spouse. (c) The unmarried in 7:8 refers to widowers. (d) The subject of 7:27-28 is engaged and non-engaged people not those married and divorced.

Biblical Terms

Accurately defining biblical terms is often difficult. While Bible dictionaries and Greek Lexicons are helpful, they are not fool proof in determining the meaning of words in a particular text. For example:

(1) The word temple in 1 Cor 3:16-17 refers to the whole church. In 1 Cor 6:19 it signifies one’s body.

(2) The Greek word for unmarried is agamos and is a combination of the word married (gamos) plus the negative “a” in front of it, hence “unmarried.” This term is used four times in 1 Cor 7 and, given the contexts, has four different meanings. In 7:8 it apparently means a widower. In 7:11 it seems to mean divorced. The context of 7:32 implies a man who has never married and in 7:34, a female virgin.

(3) The word porneia is used in the exception clauses of Matt 5:32 and 19:9. A study of the word reveals it can include all types of deviant sexual behavior. The Greek language had a specific term for adultery (moicheia) and Paul used both terms in 1 Cor. 6:9. This indicates a distinction of the two concepts. (7) Moicheia is not used in either Matt 5:32 or 19:9; consequently porneia in those passages cannot mandatorily be translated as adultery. Apparently Matthew was referencing another type of sexual behavior in those texts. In 1 Cor 5:1 Paul used porneia to describe an incestuous relationship. Likewise, if Lev 17-18 is used to explain the Acts 15:29 text, porneia is referring to incest.

With these and previous thoughts in mind, I will address varying methods of biblical interpretation in the last and final entry of this series.

ENDNOTES:

Exegesis is the process of discerning an author’s intent and meaning.
I am indebted to a recorded lecture by Dr. Richard Oster for some of these observations.
The daily routines of those in urban centers differ from those in rural Appalachia even though both locations are part of the United States.
The collection of written Jewish teachings called the Mishna was first available in 190-200 CE. Prior to that time instruction was typically oral.
It is uncertain to what degree Akiba represented Jewish thought in the days of Jesus.
Increased scholarship in Greek grammar and sentence structure creates better comprehension of the text.
The following texts also list porneia and moicheia separately: Mark 7:21; 1 Cor 6:9; and Heb 13:4.

Introduction: Need for Creation Theology

Jesus and Creation Theology

Marriage/Divorce and Creation Theology

Paul and Creation Theology

Reading the Bible and Creation Theology

Conclusion

Introduction

Creation of God’s House

Relationship of Adam and Eve in the Garden of Eden

Implications of the Curse

Conclusion

THE MEANING OF “BROTHERS” IN THE NEW TESTAMENT

Footnotes

Conference Goals