Women's Role

Question 1: What is the work of a woman in the church?

ANSWER: The work of a woman in the church is absolutely vital! In Titus 2:3-5, we learn "that they are to be in behaviour as becometh holiness, not false accusers, not given to drunkenness, teachers of good things that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, to be keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed." She is to be hospitable as was Lydia (Acts 16:15). She is to be charitable as was Dorcas (Acts 9:36). She is to relieve the afflicted (I Timothy 5:10). Certainly, the woman has much to do and should never be found idle in her God-given responsibilities!

Question 2: May a woman establish a church?

ANSWER:No! Christ established the church the way He wanted it a long time ago on the day of Pentecost (Acts, Chapter two). A woman may, however, teach privately and encourage men and women to “congregate” for scriptural worship. However, this does not mean that she can violate I Timothy 2:11-12; I Corinthians 11:3; and I Corinthians 14:34-35 by preaching to men, overseeing, or “running” the congregation!

Question 3: Can we scripturally have a Women's Organization within the church organization?

ANSWER:  No! There is no authorization for such. Such sub-organizations are sinful and very often develop into divisive, isolated bodies designed to usurp the authority of husbands, elders, and/or the men of the congregation (I Timothy 3:1-7; Titus 1:5-9; I Corinthians 11:3; I Timothy 2:11-12). Such activity clearly violates the will of God!

Question 4: In our church we have women deacons. We believe Romans 16:1 allows this. Is this wrong?

ANSWER:The Greek word used for servant in this verse is the feminine form of the word diakonos. Indeed, the literal meaning of the word is “deaconess.” However, this does not mean that Phebe held an official office of “Deaconess.” It simply denotes the fact of her being a “servant” of the church,” as properly indicated in the King James Version of the New Testament. In other words, the word diakonos is not demandingly descriptive of an office, but rather often describes the function of one who serves. The word is so used throughout the New Testament. For example, the word “minister” in Romans 13:4 is from the same Greek word as “servant” in Romans 16:1 and could have, just as well, been translated “deacon.” The use of the word “deacon” would not have indicated an “office” or “title” to be held, just as the word “minister” in this context does not indicate an “office” or “title.” Obviously then, Romans 13:4 is not teaching that governmental leaders hold the official title or office of “Deacon.” The same is true of Phebe in Romans 16:1! This identical Greek word, diakonos, is translated “servant” in Matthew 23:11; Mark 9:35; and John 12:26. In Matthew 20:26 & 28; Matthew 25:44; Mark 10:43 & 45; Romans 15:8; and in many others passages, we find this same Greek word being translated “minister.” In none of these passages do we assume an official “title” or “office,” neither should we in Romans 16:1!

Question 5: What is the background or context in which Paul is writing to Timothy regarding the matter of the “Woman’s Place in the Church?”

ANSWER:The apostle Paul wrote both letters to Timothy who, at the time, was in Ephesus. The letters were written as instructions as to how he should deal with problems that had arisen in the church there. However, we should not assume that the instructions are limited to Ephesus, but rather that they are to be applicable to all congregations of the Lord’s church for all time. Note in II Peter 3:16 that Paul’s epistles were understood to be “Scripture.” Note also in Paul’s letter to the church at Corinth that he said, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my way which be in Christ, as I teach every where in every church” (I Corinthians 4:17). Further, note that the epistles of Scripture were distributed and taught among the churches (Colossian 4:16). Then consider Paul’s instruction of II Timothy 2:2, “And the same things that thou hast heard of me among many witnesses, the same commit to faithful men, who shall be able to teach others also.” Paul is saying here, ‘I want you to teach exactly the same thing I have taught you to faithful men everywhere who will teach the same thing wherever they go.” He was not to teach something different, but he was to, “Hold fast the form (pattern) of sound words, which thou has heard of me, in faith and love which is in Christ Jesus (II Timothy 1:13).

Question 6: Were Paul’s instructions to Timothy concerning the “woman’s place in the church” a custom at that point in time or is it a universal command?

ANSWER:These instructions are for all time. In addition to the scriptures noted in the above answer, consider also in I Timothy 2:13-14 the reasons for Paul’s instructions concerning women: “For Adam was first formed, then Eve, and Adam was not deceived, but the woman being deceived was in the transgression.” This reason for the instructions concerning women is just as true today as it was when the instructions were first given. If the reason still exists (and it does), it follows then that the instructions based on that reason still exists! The only reason why some have opted to suggest that the instructions were based on custom is that they are looking for an excuse to disobey a commandment that they don’t particularly care for. Such is sinful through and through!

Question 7: Why does the Church of Christ not have the office of widow as directed in I Timothy 5:9-10?

ANSWER:An “office” is a duty or a charge conferred on one by those with the authority to do so. I Timothy 5:9-10 has to do with enrolling an eligible widow without other means of support into the number to be cared for by the church. Such enrollment of widows does not constitute an “office,” neither an ordaining, nor appointment, as is required with other congregational offices (Acts 14:23; Titus 1:5). Such an enrolled one cannot scripturally be said to be “in office.” To come to such a conclusion would not be based on Scripture, but would be in spite of Scripture!

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