Any novice researching etymology will come to find interpretation of the Written Word is a very tedious task. Linguists pain to interpret passages without the convenience of expounding upon what is provided so as to add or subtract from what is stated exactly. The Scribes are often spoken of negatively throughout the Scriptures for failing to do this important task properly. Our generation still endeavors to perfectly communicate the Divine Will of Alahym through translating the Scriptural Manuscripts from Hebrew to Greek, Greek to Latin, then Latin to English, and more recently by comparing these different manuscripts with newer and older versions directly from Hebrew or Greek to English to hopefully express the true meaning of the original Hebraic text. Much is still lost in time through cultural, idiomatic and religious practices mistranslated in antiquity. What makes this task even more difficult is we often can not help but interpret a passage based on what we perceive to be the context, rather than what truly is. Sometimes, this perception is so fierce, we can not imagine an alternative meaning.
Therefore the Letters of Paul seem to be filled of prohibitions on women teaching, speaking and testing lecture during congregational worship services. This doctrinal position has limited ladies in the Body of Messiah from exercising certain Spiritual Gifts in a way that may otherwise benefit their Congregation as a whole, presupposing their Gifts are imparted only for edification of themselves, children and at best other females. However, like many other difficult passages found in the Letters of Paul, we must thoroughly examine the historical background and etymological context to properly translate and understand the guidance outlined from Paul's perspective. When these passages are then weighed in relation to other examples in Scripture, we are able to accurately determine the true guidance on Women's Roles in Ministry.
First let's examine Paul's perspective on the intended use of Spiritual Gifts in the Body of Believers and from whom Paul believes these positions and gifts of the Spirit are appointed, rather they are given from the existing leadership or from Alahym:
Paul on the Messiah's Impartation of Authority and Gifts of the Spirit
for the Perfection of the Assembly:
"11And He Himself gave some as Emissaries, and some as Prophets, and some as Evangelists, and some as Shepherds and Teachers 12for the Perfecting of the Set Apart Ones, to the Work of Service to a Building Up of the Body of the Messiah, 13until we all come to the Unity of the Belief and of the Knowledge of the Son of Alahym, to a Perfect Man, to the measure of the stature of the Completeness of Messiah, 14so that we should no longer be children, tossed and borne about by every wind of teaching, by the trickery of men, in cleverness, unto the craftiness of leading astray, 15but, maintaining the Truth in Love, we grow up in all respects into Him who is the Head, Messiah, 16from whom the entire Body, joined and knit together by what every joint supplies, according to the working by which each part does its share, causes growth of the Body for the Building Up of itself in Love." -Ephesians 4:11-16
Paul on the Impartation of Spiritual Gifts for the Body
from the Set Apart Spirit:
"4And there are different kinds of Gifts, but the same Spirit. 5There are different kinds of Services, but the same Master. 6And there are different kinds of Workings, but it is the same Alahym who is Working all in all. 7And to each one is given the Manifestation of the Spirit for Profiting, 8for to one is given a Word of Wisdom through the Spirit, and to another a Word of Knowledge according to the same Spirit, 9and to another Belief by the same Spirit, and to another Gifts of Healing by the same Spirit, 10and to another the Working of Miracles, and to another Prophecy, and to another Discerning of Spirits, and to another Diverse Languages, and to another Interpretation of Languages. 11But one and the same Spirit Works all these, distributing to each one individually as He intends. 12For as the Body is one and has many Members, but all the members of that one body, being many, are one body, so also is the Messiah. 13For indeed by one Spirit we were all Immersed into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink into one Spirit. 14For indeed the Body is not one member but many."
-1 Corinthians 12:4-14
In his letter to the Galatians, Paul echoes the anointing is given by Alahym to Believers without prejudice according to their heritage, social status or gender:
"27For as many of you as were Immersed into Messiah have put on Messiah.
28There is not Jew nor Greek, there is not slave nor free, no 'male and female',
for you are all one in Messiah Yahusha."
-Galatians 3:27-28
What the Word also says about Spiritual Gifts:
Each Believer is given at least one Spiritual Gift (1 Corin. 12:7)
Every Gift is equally valuable (1 Corin. 12:21-26)
We are commanded to use our Gifts (1 Peter 4:10)
Now let's look at some historical and etymological definitions of Spiritual Gifts:
Administration
to organize multiple tasks and groups of people to accomplish these tasks
Apostleship
to pioneer, foster and lead congregations and ministries through planting, overseeing, equipping and training
Craftsmanship
to plan, build, and work with your hands in construction environments to accomplish multiple ministry applications
Discernment
to spiritually identify falsehood, to distinguish between right and wrong motives and the spiritual forces at work in situations
Evangelism
to help Unbelievers understand and believe the Gospel and take the steps necessary to confess faith and repentance
Exhortation to strengthen, comfort or urge others to action through the written or spoken Word and Scriptural Truth Acts 14:22; Romans 12:8; 1 Timothy 4:13; Hebrews 10:24-25 Faith to Believe in Alahym for unseen supernatural results Acts 11:22-24; Romans 4:18-21; 1 Corinthians 12:9; Hebrews 11 Giving to produce wealth and to give offerings for the purpose of advancing the Kingdom of Alahym Mark 12:41-44; Romans 12:8; 2 Corinthians 8:1-7 Healing and Deliverance to act as an intermediary in faith, prayer, and by the laying-on of hands for the healing and deliverance of physical, mental and spiritual disorder Acts 3:1-10, 9:32-35, 28:7-10; 1 Corinthians 12:9, 28 Helps to work in a supportive role for the accomplishment of tasks in Ministry with the ability to often see the need before others do Mark 15:40-41; Acts 9:36; Romans 16:1-2; 1 Corinthians 12:28 Hospitality to create warm, welcoming environments for others in places Acts 16:14-15; Romans 12:13, 16:23; Hebrews 13:1-2; 1 Peter 4:9 Intercession to stand in the gap in prayer something or someone, believing for profound results Hebrews 7:25; Colossians 1:9-12, 4:12-13; James 5:14-16 Word of Knowledge to bring Truth to a situation by supernatural revelation Acts 5:1-11; 1 Corinthians 12:8; Colossians 2:2-3 Leadership to influence people at their level while directing and focusing them on the big picture, vision, or idea Romans 12:8; 1 Timothy 3:1-13, 5:17; Hebrews 13:17 Mercy
to sense and respond to the deeply felt needs of others Matthew 9:35-36; Mark 9:41; Romans 12:8; 1 Thess. 5:14 Miracles to alter the natural outcomes of life in a supernatural way through prayer, faith, and divine direction Acts 9:36-42, 19:11-12 & 20:7-12; Romans 15:18-19; 1 Corinthians 12:10, 28 Pastor/Shepherd to care for the personal needs of others by nurturing and mending life issues John 10:1-18; Ephesians 4:11-14; 1 Timothy 3:1-7; 1 Peter 5:1-3 Prophecy to communicate the Truth and in a way that calls others to a right relationship with Alahym Acts 2:37-40, 7:51-53, 26:24-29; 1 Corinthians 14:1-4; 1 Thessalonians 1:5 Service to do small or great tasks in working for the overall good of the Assembly Acts 6:1-7; Romans 12:7; Galatians 6:10; 1 Timothy 1:16-18; Titus 3:14 Teaching to study and learn from the Scriptures to primarily bring understanding and depth to other Believers Acts 18:24-28 & 20:20-21; 1 Corinthians 12:28; Ephesians 4:11-14 Languages/"Tongues" (and Interpretation of Languages) to fluently speak, read or write in a foreign language to evangelize, edify and exhort others fluent in that particular language (sometimes supernaturally given capability); often accompanied by interpretation Acts 2:1-13; 1 Corinthians 12:10 & 14:1-14 Word of Wisdom to understand and to bring clarity to situations and circumstances by applying the Truths of Scripture in a practical way
Now let's review how these Spiritual Gifts are utilized in the different positions of authority within the Order of the Assembly:
Administrators: kubernesis (to steer, pilot, govern, and direct)
leading in the affairs relating to the assembly; general term for governing and leadership roles (apostles, deacons, elders, leaders, overseers, shepherds, etc)
1 Corin. 12:28
Apostles: apostolos (to send forth)
messengers sent forth with orders; emissaries, liaisons, diplomats, or ambassadors of the Gospel and Congregations
Matt. 10:2-4; Mark 3:13-19 & 16:15; Acts 5:12-16, 6:6, & 15:4; Eph. 2:19-20, 1 Corin. 9:1; 2 Corin. 12:12
Deacons: diaskonos (to kick up dust as in a hurry to complete an errand or
carry out a plan)
servants, ministers, administrators who work in the Assembly out of their own freewill
Matt. 20:26; Matt. 22:13; Acts 6:1-6 & 14:23; 1 Tim. 3; Phil. 1:1; Rom. 16:1; Eph. 3:7 & 6:21, 2 Corin. 3:6
Elders: presbyteroi (mature, having seasoned judgment or experience)
mature obedient and faithful believers respected by their communities to act as judges to diffuse quarrels, separate rebellious believers and anoint and heal sick believers
Acts 2:17-18 & 15:4 & Acts 20:17 & 32; Philippians 1:1; 1 Peter 5:1-5; 1 Tim. 4:14 & 5:1-2 & 17-19; Titus 1:5, James 5:14
Leaders: hegeomai (to go before as a chief)
highly esteemed chiefs, governors, leading authorities. judges, influencers worthy of cooperation of the assembly
Acts 15:22; Hebrews 13
Overseers: episkopos (to look/watch over)
bishops, patrons, supervisors, rulers, guardians; endowed with the responsibility of providing care and protection over the assembly
Acts 20:28 & 30; Phil. 1:1; 1 Tim. 3; Titus 1 & 2
Prophets: prophetes (speaking forth the message)
inspired interpreters or speakers expressing future events or established prophecy and Scripture to edify, encourage and convict others to comprehend the Divine Will of Alahym and belief and obedience of the Gospel
Matt. 10:41 & 23:34; Luke 11:49; Acts 15:32; 1 Corin. 14:29; Rev. 19:10
Shepherds: poimen (to protect)
feeders, protectors and rulers of a flock of men; pastors
Acts 20:28; Eph. 4:11
Teachers: didaskalos (direct, teach, admonish to learning)
instructors, preachers, or masters in a field of study competent in theology who engage in didactic discourse in written language or verbal discussion and debates to edify others
1 Tim. 2:7; 2 Tim. 2:7; Eph. 4:11; James 3:1,; Heb. 5:12; 1 Corin. 12:28; Acts 13:1; Acts 18:24-28
Now that we have a basic understanding of the different gifts and offices of ministry within the Assembly, let's review the main passages Believers accept as evidence of the prohibition of women working in ministry:
Scripture Passages Seeming to Argue the Prohibition of Women in Ministry
Gospels and Acts: the Messiah chose 12 Males Disciples, none being female therefore evident women are not authorized to lead
1 Timothy 2:9-15 - women must be silent during Assembly and submit to men, women are not allowed to teach or have authority over men because they are more easily deceived and thus predisposed to sin (as Eve was in the Garden)
1 Corinthians 11 - men are the head of women, therefore women may not exercise authority over men in any capacity
1 Corinthians 14:34-35 - women must be silent during Set Apart Assembly and if they wish to learn or understand Scripture more, they may only ask their husbands for further explanation in the privacy of their own home
Titus 2:3-5 - women elders must only teach younger women
At face value, these passages absolutely seem to speak directly to the prohibition of Women in Ministry, expressing women are unable to lead or teach, and even speak in the Set Apart Assembly. But if this is true, we will see this example echoed throughout Scripture as a witness to the correct interpretation. However, that is not the case. In fact, when we test this interpretation, we instead find many examples of Righteous Women exercising several of these Gifts and Roles throughout the Scriptures:
Passages of Scripture Seeming to Support Women's Ability to Serve in Ministry
Tanakh (Old Testament) Examples:
Exodus 15:1-21 - Miriam, the older sister of Moses; a Prophetess who Led Yasharal in Worship in Songs of Victory after Yasharal crossed the Sea of Reeds
Judges 4-5 - Deborah, wife of Lapidoth, Prophetess, Judge of Yasharal, Leader of Yasharal (5:7, 5:27), Military Leader of Yasharal, Song Writer and Minstrel of Yasharal
2 Kings 22:14-20 - Huldah the wife of Shallum, a Prophetess of Yasharal during the time of King Josiah (approached by the leaders of Yasharal to instruct them from the Father's opinion) Deut. 29:25-27
1 Samuel 1:2-21 - Hannah, the mother of Samuel a Prophetess
Esther and the Additions to Esther: Queen Esther was the Hebrew wife of the Persian King Ahasuerus who led Yasharal to safety during a season of oppression and near annihilation; she was appointed Queen over Yasharal and established the decree to observe Purym for all future generations
Joel 2 - Foretold of a time when Alahym would pour out His Spirit on all flesh so they may Prophesy (including daughters)
Brit haDashah (New Testament) Examples:
Gospels & Acts - the existence of female Apostles (Mary Magdalene and Martha, the women at the crucifixion are unbothered whereas after the crucifixion are considered threats and hunted and martyred along with the men. This reveals they also were also sharing Truth which requires Evangelism, Teaching and Speaking during Assembly).
Acts 2:17-18 - Masculine Greek words that describe people do not necessarily exclude women. Context usually reveals which is the case, men in general or men and women. However, feminine words that describe people usually describe females only. Presbyteroi are mentioned many times throughout the book of Acts which may include women alongside men depending on context. In this particular verse, young and old are mentioned together, "Your young people will see visions and your presbyteroi (elders) will dream dreams." Yahuah promises in the Last Days He would pour out His Spirit on all flesh, and "daughters shall Prophesy" alongside the sons and the bond servants "both men and women" shall prophesy. This passage speaks directly to the prophetic reality the Set Apart Spirit would empower men and women, young and old to minister, prophecy, instruct and lead. The only advantage to being an elder is experience and maturity, which makes them more suitable to lead congregations.
Every New Testament verse about ministry or manifestations of Spiritual gifts is gender inclusive free of any gender bias in the Greek (Acts 2:17-18; Rom. 12:6-8; 1 Cor. 12:7-11 & 27-28; 1 Cor. 14:26-33; Eph. 4:11-12, Heb. 2:4; 1 Pet. 4:9-11).
Acts 21:9 - a man had four daughters who prophesied.
Galatians 3:28 - "There is not 'male and female'", points out females are not excluded from sects or groups within the Body as before during the days of the Temple when women were only allowed to congregate in the women's court and women were not allowed to be priests, etc.
Ephesians 5:21 - Women and Men are called to submit to one another out of Reverence for the Messiah (revealing neither men are to domineer women or women to domineer men, but both are to be mutually submitted to the Messiah as Learners and Teachers of the Truth). Therefore, Believers are to submit to the Truth, no matter whose mouth it comes from because it is submission to Truth and not the person.
Romans 16:7 - Andronicus and Junia "the Apostle" (apostolos: the highest level of authority in the Body of Believers, includes Seaking and Teaching as in Acts 12:12-14 & Acts 2:42). Junia held a high and notable position among the other apostles (her name warranting she was most likely a Patron); Paul comments they were believers even before his conversion (insinuating he did not give them Authority, but they were already Esteemed before his ministry).
Romans 16:1-2 - Phoebe the Deaconess (diakonos: an overseer of a congregation which includes Preaching and Evangelization like Stephen and Philip; often serving as a liaison between congregations) and a Patron (protastis: a leadership position as protector, benefactor, sponsor) to many, who was respected and endowed with Authority to Admonish the congregation (1 Thess. 5:12).
Romans 16:3-4 - Priscilla (wife) and Aquila (her husband, and one of the 70 Disciples) were a married couple who lived, worked and traveled with Paul. Priscilla along with Aquila instructed Apollos (a major Evangelist Preacher of the time) in the Truth more accurately (Acts 18). Paul states he was indebted to her also for her major ministry contribution throughout their time traveling teaching Truth together. She was known for holding the Office of Presbyter (elder/leader of a congregation).
1 Timothy 5:1-2 - Here Paul uses the terms presbyteros (male elder) and presbyterai (elder women) which are both included in presbyteroi (elders) as indicated further in 17-19. This verse reveals women were also able to be recognized as "elders", and later 1 Peter 5:1-5 Peter identifies himself among the presbyteroi and instructs the other elders to act as Shepherds, Pastors, and watch over and care for the flock (Overseer) as examples for the new converts and younger Believers, Indicating women were allowed to obtain these other leadership roles as well. 1 Tim. 5:17-19 and Titus 1:5, Acts 14:23 all use gender inclusive terms not indicating they must be men.
1 Timothy 3:11 - Paul uses the term "likewise the women" which extends the standard of Righteous living to women for Deaconess eligibility (which clarifies women may also serve in such capacity).
1 Corinthians 11:2-11 - Instruction of women's prescribed dress code while Praying and Prophesying during a Set Apart Assembly (which requires Speaking for Teaching, Edification, Exhortation and Comfort, 1 Corin. 14:3).
Luke 10:38-42 - Mary of Bethany transgresses cultural norms and enters the men's room of study to 'sit at the Messiah's feet', a Hebraic idiom meaning to take up His Discipleship and later anoints the Messiah for burial with a year's worth of wages bottle of perfume (showing the utmost devotion among the disciples who were angered by her perceived waste).
Luke 2:36-38 - Anna, the Prophetess who Prophesied about the Messiah at the Temple.
Luke 8:2-3 - Mary Magdalene listed as one of the women who traveled with and helped support the Messiah "out of her resources" indicating she was also a "Patron" and known as an Apostle for her loyalty, and witness to the ministry, crucifixion, burial, resurrection of the Messiah.
Historical Evidence of Women in Ministry Roles
However, not only do we have Scriptural evidence of women acting in these esteemed positions righteously, but ancient inscriptions still exist which mention Jewish women who held esteemed roles in the early synagogues. There are currently 7 epitaphs of women elders and 4 of women synagogue leaders known today. Many other epitaphs discuss female Converted Believers who held other leadership roles as well. Cited below are a few examples:
Sophia of Gortyn - an elder (presbytera) and a leader of a synagogue (archisynagogissa)
Rufina - Jewess archisynagogos or ruler of the synagogue
Inscriptions in Asia Minor - these reveal about 36% of donations for the building of synagogues were given by female patroness and women held significant leadership roles within them
Trebilco - sates female leadership of the assembly was often practiced throughout the Caria and Ionia regions
Alke - influential patroness and deacon of the church of Smyrna
Gavie of Symrna - known to hold a prominent position in the local synagogue and assembly in the Roman world (Ephesus/Smyrna etc)
Ammia of Philadelphia - Prophetess (100 AD)
Canon 11 of the Council of Laodicea (360 AD) - inscription from the fourth century mentioning women although not allowed to be officially ordained by the Roman Church (already falling away in syncretism), were known to be working in leadership roles in various congregations as elders, presbyters, priestesses and women presidents (prokathemenai)
So if all of these examples of Righteous Women working in Ministry Roles using their Spiritual Gifts to lead and teach both men and women exist in their entirety, what then could these few passages seemingly condemning these acts mean? To comprehend the material properly, we would need to grasp the unspoken insinuated context which would be known to the audience to whom they were written.
Historical Background for Context
The predominant religion practiced in Ephesus was the Cult of Dionysus/Artemis, ruled by women including High Priestesses. It is most probable the local congregations expected Converted women would also be favoured with prophetic insight, which without clear correction, may have led to power struggles between the men and the women which Paul warned should be avoided as the same Spirit gives both men and women Prophetic Gifts and each should share the Word in a respectful manner.
Within Corinth, it is equally believable these women being chastised assumed Believing Congregations had prophets much like the Oracle at Delphi, who only prophesied in response to questions. Paul articulated this is not the case with Hebrew Prophets, they are instead prompted by the Set Apart Spirit to speak and having full control over themselves, not possessed and uncontrolled and not requiring a member of the congregation to incite a revelation as the Oracle at Delphi. Therefore they must wait patiently to share their Revelation under restraint and in discernment (1 Corin. 14:32), not speaking out of turn and forcing their Revelations and Prophecies to be given full attention during the Assembly.
Synagogues often had separate seating for men and women, which may require women to shout across a barrier to ask a question during an Assembly and may cause interruption; vice versa, the women may ask one another questions or make comments and start sidebars in their area or among the mixed audience which could grow into distracting chatter disrespectful to the speaker.
In Paul's day, gender was marked by hair and clothing styles. His comment in Gal. 3:28, may very well have been misapplied in Corinthian women so they began to remove their head covering to show "their freedom in Messiah" from social norms which may cause brothers and other converts to stumble in lasciviousness or offense at their indiscretion, or even misrepresent the Assembly's chastity as common prostitutes often uncovered their hair. He insists on maintaining respectable gender differentiation.
Women were not often fluent in various languages, nor educated as well as men in the Word of Alahym when coming into the Way. New Converts lacking basic understanding may be prone to interrupting the congregation to discuss topics their husbands would be well equipped to help them better understand with more time.
Paul's call for women to be quiet follows his prohibition of Speaking of Diverse Languages during the Set Apart Assembly and Prophets speaking out of turn using the same Greek word for quiet and silence, insinuating while someone is speaking others should not interrupt with loud comments, not calling out distracting questions, nor having their own side-bar conversations, but to be respectful of the speaker or teacher and learn in quietness as opposed to complete silence.
Therefore, we suppose the intended instruction of 1 Tim. 2 and 1 Corin. 14 is not a blanket statement speaking of the role of ministry for all women in all congregations, but admonishing the disrespectful chatter and catty attitudes some new converts may bring in to the Assembly which is wearisome for everyone involved. In each case it seems newly converted women with confused doctrine were known to interrupt the Set Apart Meetings to discuss their beliefs. Paul explains although women should certainly study the Word so they may also "work out their salvation with fear and trembling", in order to "be in full submission" to Alahym, they should do so with a peaceable spirit, not arguing and dominating others but humbly testing and discussing with their husbands at home so as not to distract the whole congregation from the topic at hand. He is not saying women are never allowed to speak in the Assembly, teach or be in a position of authority, as further evidenced by the examples of his support for women in various leadership roles and the recommended descriptions of a woman's character and attire while leading and by Colossians 3:19 which in the same way bands men from also "domineering" women. The intention then is for women to be given the ability to study to "show themselves approved", but not to dominate other believers as in the familiar Cult of Dionysus.
Paul also states elsewhere men should submit to their wives, and women submit to their husbands for the sake of Alahym, therefore it is not about submission to a particular gender, but to the Truth (Ephesians 5:21). In this way neither patriarchy nor matriarchy is the goal (one gender dominating the other), but all in submission as both learners and teachers so all may grow up in perfection to Messiah, 1 Cor. 14, "Let all be done decently and in order." Therefore, women should respect their husband's leadership as he submits to the Messiah's Leadership, Who shows us the Way in Righteous observation of the Commands of Alahym (which requires practicing love, self-sacrifice and self-control).
Re-evaluating the Difficult Passages of Seemingly Prohibiting Women's Role in Ministry
The 12 Disciples were all men therefore women are not allowed to be Apostles. Although the Messiah selected 12 men as the first disciples, representing the 12 Sons of Yasharal as the "12 Gates of the Body of Messiah", He also led many women as disciples and apostles who were esteemed among their community. For example, Mary Magdalene, Mary the mother of James, Joanna/Junia, and Susanna were esteemed in such roles. Often these women were discussed as serving the Messiah and His cause in what would be a deacon or patron position as well.
1 Timothy 2:9-15 - women must be silent during Assembly and submit to men, women are not allowed to teach or have authority over men because they are more easily deceived and thus predisposed to sin (as Eve was in the Garden). Interpreted properly in context: "1First of all, I advise that petitions, prayers, intercessions, and thanksgiving be made for all people [not just men, as some may believe should be the case. But also women (as evidenced by the inclusive form)], for Kings and all those who are in Authority [including women leaders], in order that we lead a calm and peaceable life in all Reverence and Seriousness. For this is good and acceptable before Alahym our Saviour, Who desires that all people [men and women] to be Saved and come to the full knowledge of the Truth. For there is One Alahym, and One Mediator between Alahym and people, the Man Messiah Yahusha, Who gave Himself a Ransom for all people [including women], to be witnessed in its own seasons, for which I was appointed a Proclaimer and an Emissary - I am speaking the Truth in Messiah and not lying - a Teacher of the Gentiles in Belief and Truth. So this is what I expect: the men should pray in every place, lifting up holy hands, with no anger or disputing [as men are often prone to do]. 9Likewise the women, too, [because they are also known to be catty and divisive if uncontrolled] should clothe themselves in an appropriate manner, modestly and sensibly. They should not go in for elaborate hair-styles, or gold, or pearls, or expensive clothes; 10instead, as is appropriate for women who profess to be Righteous, they should adorn themselves with good works [since women are prone to dressing immodestly so they may incite lust to leverage respect among their peers. Instead, women in the Assembly are to be respected for their humility and obedience rather than beauty.]. 11They must be allowed to learn and understand peaceably [since some men believe they shouldn't be allowed to join the Assembly at all since women are so prone to causing division and lust], [but they must do so] in full submission [to Alahym so as not to cause these particular issues]. 12I’m not saying women should dominate men, or try to usurp authority over them [as in the Cult of Dionysus which you may be afraid I am advocating by simply allowing them to partake in the Assembly]; rather they should be peaceable [not causing a scene by interrupting the service with incessant chatter or domineering spirits]. 13[Because] Adam was created first, you see, and then Eve [therefore he was supposed to lead her in Righteousness]; 14and Adam was not deceived [he sinned willingly], but the woman was deceived, and fell into trespass [therefore she should also be allowed to study to show herself approved so she is not so easily deceived and sin unknowingly, so that if in case her husband also chooses to willingly sin, she will have the ability to properly discern what is the Will of Alahym. See. Rom. 12:2, 2 Tim. 2:15]. 15She will, however, be kept safe through the process of sanctification [See Strong's 5043, the word for "child-birthing" insinuates growing up in the Faith unto the likeness of Alahym, like "faith as a child", see Matt. 18:2-4], if she continues in Faith, Love [patience, kindness, self-control, humility, decency, etc] and Sanctification with Self-Control [as opposed to a spirit of domination, disrespect, indecency, etc. until she works out perfect doctrine].
1 Corinthians 11 - men are the "head of women", therefore women may not exercise authority over men in any capacity which is symbolized by the head covering.
This passage states women are to cover their hair while Praying and Prophesying (which requires speaking in the Set Apart Assembly to edify others to Righteousness which is a form of Teaching) which negates the idea women are not allowed to Speak or Teach.
The verse does not state "women are not authorized to exercise leadership roles", nor does it state women must cover their hair as symbols of "submission to men". The passage states the Covering was a symbol "because of the Messengers". Why "because of the Messengers"? First because in the Garden, although Eve was created as a helper for Adam to carry out the commandments of Alahym, the Serpent deceived her into disobeying the Father. This Messenger caused her to shake off the "Yoke of Authority" to "do as she pleased". Secondly, because the Fallen Messengers lusted after women, they disobeyed the Father to take human wives ultimately resulting in the creation of wicked Nephilim, the Great Flood, all kinds of sexual sin and perversion and eventually demonic temptation for future generations. In essence, this was the same sin as Eve who enticed by the Messenger, also stepped outside of torah because she lusted after the fruit of the Tree of Knowledge. The result of the Fallen Messengers producing Nephilim now has repercussions which leaves men especially vulnerable to temptation by their demonic offspring. These same spirits may very well entice men and women in the Assembly to lust after women leaders instead of obeying the Father in respecting the sanctity of Marriage and torah (in avoiding lust, lasciviousness, coveting, fornication, etc). Therefore, the passage's main concern was not explaining all females should submit to males in the Assembly, but pointing out it would be more natural or beneficial to the Assembly for married women to don a symbol of marriage such as was common by covering her hair to prevent the audience from repeating this grave mistake in the Assembly by expressing (as opposed to the men unnecessarily requiring kippas as was traditional in gentile culture). Therefore, the Symbol of the Order of Creation shows her loyalty to her husband as the leader of her house, and to the Messiah Whom he reflects, and ultimately the commandments of the Father which the Messiah instructs us to observe. In essence, the symbol is less about the "authority of the husband", and more so "the authority of torah" which her husband is called to patiently and lovingly show her how to observe. She is encouraged to wear it while serving in a position calling attention within a Congregation to remind the audience her doctrine comes from the Father, and to Him be the Glory so they may submit to the Truth she speaks, and not to her beauty.
The head covering is described as a Symbol of jurisdiction in the Order of Creation. It symbolizes her status as a helper for Adam as opposed to an object of entertainment or pleasure (which is what men of the world are prone to do and more specifically the Fallen Messengers chose women for during the antediluvian age). The Hebrew word used in Genesis discussing Adam's need of a helper is "azar", the Hebrew connotation meaning powerful support. The same word is used in reference to Yahuah as a helper to His People, not meaning lowly servant or slave but heroic and capable. In fact, the adjective for azar was "nagad". Adam lacked a suitable helper in Genesis, "nagad" meaning "in front of, corresponding to, or over, against". The Hebrew connotation expressed would be best translated as Adam required a "capable counterpart like unto himself" to help him complete his mission, as opposed to an "inferior servant to submit to his lordship." In fact, the word meaning "counter" suggests she would be able to test his leadership in order to help sanctify and build him up, but ultimately the responsibility fell upon Adam to fulfill his duty to Alahym. This can be compared with a "Capable Wife" as discussed in Proverbs 31, which includes a wise and powerful woman of Alahym working in many capacities otherwise condemned in a patriarchal misogynistic view. Understanding this passage helps us navigate the correct interpretation in 1 Corin 11. Properly, the context is stating the woman was created to be a powerful support to help man complete his anointing as a leader of his house and edification of the Body of Messiah.
While the intention is for a husband to lead his family in Righteousness and she is to support this to the best of her ability, it is also worth mentioning the Symbol of Covering more specifically represents each Believer must ultimately submit to Alahym in love, even when one partner fails to properly exhort the other to Righteousness. The Symbol of the Head Covering then, represents women as crowns of glory to their husbands, "A Capable wife is a crown for her man (Prov. 12:4)", as opposed to a thorn in his side or simple servant, bringing Wisdom and Edification to the relationship for the glory of Yahuah through the Messiah. This is further evidenced by the Messiah's call to submission to Him above the institution of marriage in Luke 14:26, and for also women as when Abigail (a woman of Wisdom) defied her husband's wishes to act in Righteousness in 1 Sam. 25:18-19 and was commended for doing so by King David.
1 Corinthians 14:34-35 - women must be silent during Set Apart Assembly and if they wish to learn or understand Scripture more, they may only ask their husbands for further explanation in the privacy of their own home. The context of the chapter is focused on expressing only one person should speak at a time during any Assembly. Paul makes this statement insinuating because women were prone to causing distraction in the Assembly by starting side-bar chatting or gossiping, they were expected to exercise self-control and refrain themselves from doing so. If they are new converts and need clarification on certain subjects, it is best for them to wait for the service to be completed and discuss more thoroughly with their husbands who may have a better understanding since they were more educated in the diverse languages of the time. The word for speaking would best be rendered "chatting", as the Greek suggests. Therefore, this verse does not suggest women are incapable of leading or teaching when they progress in maturity and self-control.
Titus 2:3-5 - women elders must only teach younger women. In context, Paul urges all elders (men and women) to be peaceable, diligent and hard-working as Righteous examples for the younger Believers. When discussing women, he does not state women are unauthorized to work outside the home and must "submit to their husbands as servants just doing housework and raising children" (which would negate Prov. 31), but they should be respectful wives trusting their husband's righteous leadership and be sure to stay busy with housework if they are stay-at-home wives as opposed to becoming lazy busy bodies, gossipers or slanderers which might cause unnecessary division in the Body out of boredom.
Not Like the World
Furthermore, we must keep in mind the Kingdom of Heaven does not operate under the governance of what makes sense to the world. The Word says the Father is "no respecter of persons": i.e. certain races, the "stronger sex" (Gal. 3:28), the wealthy, the famous, the more socially connected, the more powerful, the most attractive, or the "most fit" (Rom. 11:17). He sees right through the heart of every person (1 Sam. 16:7) and often chooses to use "the (perceived) weak to the lead the strong" and "exalts the humble" (1 Corin. 1). Modern Believers often misunderstand this particular topic because like many other topics, have inherited various traditions from our forefathers which are out of alignment with the true Ancient Path of Righteousness (Jer. 16:19). For this reason, many today confuse womens' role in the Assembly with a wive's role in a marital relationship as one and the same. Often this confusion is claimed to be due to the premise that women are "more emotional, disregulated, less intelligent, and/or too busy with homemaking to dedicate the necessary time required for growing in Wisdom in order to teach men who are stronger, more emotionally stable, more intelligent and/or more learned than their female counterparts". However, these allegations are simply unscientific and unscriptural. Scientific studies reveal men and women are both highly emotional creatures while Scripture reveals all people must be "reborn" to be led by the Set Apart Spirit into walking out the "fruits of the spirit" which include "self-control" as He leads and guides them into learning "all truth" before anointing them to operate in leadership roles by their "gifts of the Spirit". Therefore, although a husband is given the ultimate authority over his household to make choices for his own family (unto which his family is called to respect and submit to as long as they are done in righteousness). Scripturally, the entire Set Apart Assembly is the "Bride" and the "Groom" is Messiah (Matt. 25:1-10, 2 Corin. 11:2-3, Rev. 19:7), and therefore women are equally authorized to "lead" in whatever capacity the Set Apart Spirit gifts, empowers and anoints them to do so (whether in business, governance or ministry) as the "Bride of Messiah" is not "sanctified" by men but by the Messiah and His Spirit according to the Father in Heaven's Will. Still, true Scriptural "leadership" is defined as the utmost "service". In this way, Scriptural leadership and ministry isn't about any certain person's authority wielded over other brothers and sisters in Messiah, or even over their own family or employees, but about living by example and pointing others back to the "Head" of the Body in humility and self-sacrifice as a way of equipping others to walk in their own anointings as they grow and mature naturally through their individual process of sanctification (1 Peter 5:1-7, Matt. 25, John 14:26, Heb. 10).
As for those passages which seem to "plainly state" women are not "capable or authorized" to handle leadership roles based on their genetic makeup, we should keep in mind many Protestant Reformers and Renaissance "bibles" were intentionally corrupted due to man's selfish desire for power and authority over others (and several female queens considered "heads of the church" during that time in particular). As we know, only by accepting the true Gospel revealed by the Set Apart Spirit of Prophecy are we able to properly interpret the Word (Rev. 19:10, Luke 24:45), it is a literal Gift of Understanding given from the Father to those who genuinely seek the Truth (not unbelievers or those who only seek to weaponize the Scriptures for their own selfish and fleshly gain as was so often done in previous generations from which we have primarily inherited current theology, 2 Thess. 2:11-12). As "followers of Messiah", we must to go all the way back to the earliest and/or most trustworthy manuscripts of the full Canonized Text which were truly Inspired, and test everything, not stop short at the "Protestant Reformation" and allow "traditional gender roles" to be forever defined about 1500 years after the Messiah and His disciples walked the earth or even default to those popular in the Roman and Pharisee cultures of the First Century tradition. We must allow all of Scripture (2 Tim. 3:14-17) to be our guiding light when considering proper Order in the Assembly. When we truly do so, we find Scripture and historical records undoubtedly reveal righteous women were and are just as capable as men to teach, lead and judge other men, women and children as they mature and walk in the fruits and gifts of the Spirit.
In conclusion, we submit the Letters of Paul do not insist women should be "silent" at all times unable to serve the Body of Messiah through their Spiritual Gifts and Leadership skills as anointed by Alahym, but quite the opposite. We believe there exists Scriptural and Historical evidence the true interpretation of his letters as a whole supports women in Ministry just as well as men, although recognizes the need to hold to the same standard of Righteous Maturity in the Faith as their male counterparts. The Body of Messiah may grow leaps and bounds with women working in their anointing, but all must be done in order as described in depth throughout his Inspired Letters.
"But you are a Chosen Race, a Royal Priesthood, A Set Apart Nation, a People for a Possession, that you should proclaim the praise of Him Who called you out of Darkness into His Marvellous Light, who once were not a People, but now the People of Alahym; who had not obtained Compassion, but now obtained Compassion.
Beloved Ones, I appeal to you as Sojourners and Pilgrims,
to abstain from fleshly lusts which battle against the Life, having your behaviour among the Gentiles good so that when they speak against you as evil-doers, let them, by observing your Good Works, esteem Alahym in a Day of Visitation."
-1 Peter 2:9-12
If you would like to learn more about your Spiritual Gifts
and how you may use them to serve the Body:
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