Letters    

 On Women Preachers: An Answer to Dake (Con't.)

     Fifth, Dake then proceeds to Philippians 4, and to Euodias and Syntyche whom he calls "leaders of the Church at Philippi." The one question that I would pose would be, "What does Dake mean by `leaders of the Church at Philippi'?" Does he mean they were prominent members of the Church? There is no question that they were, but if he means, as I presume he does, that they were involved in teaching and preaching, I would answer that the only way God would be able to allow a woman to teach or to usurp authority over men would be to violate His Word. Sixth, Dake next declares that, according to I Corinthians 11:4-5, women prophesied in the Church, and that Bible passages used to condemn women preachers do not refer to preaching, but to creating a disturbance in the church. They are allowed to preach, he says, "so long as they keep their place, and do not usurp authority over man."

     1.) It is not possible to preach the gospel without exercising authority, for even the angels give audience. Who would want a messenger, in this case a preacher of the gospel, who had no authority? And, how can a woman preacher be in subjection to her husband, as Scripture commands her to be, when she preaches? And, if men are present, how can she preach and not usurp authority over men?

      2.) The word "prophecy" used in the New Testament simply means to speak with the enlightenment of the Holy spirit, and in the New Testament, all believers are filled with the Holy Spirit (Romans 8:9).

      3.) Since women are exhorted to "learn in silence with all subjection," women can preach, so long as they remain silent, (I Corinthians 14:34; I Timothy 2:11,12).

      Seventh, Dake again mentions that the gifts of the Spirit, including the gift of prophecy are for all members of the body of Christ, both men and women. However, the New Testament meaning of the word "prophecy" has already been given twice.

      Eighth, as his final argument for women preachers, Dake gives the fact that women were used of God in the Old Testament as prophetesses. When he speaks of Miriam, the sister of Moses, Dake is correct when he says, "All the women went out after her" (Exodus 15:20). Men had too much self-respect to follow the leadership of a woman.

       In the case of Deborah, note, l.) that she was of such a pious nature, that she was renowned as one in whom was the Spirit of God. Note, that she was not a domineering woman, and was far from being militant in spirit, for she exhorted Barak by saying, "Hath not the LORD God of Israel commanded, saying `Go draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun" (Judges 4:6)? Note again how Deborah is meek and mild, and exhorts Barak instead of commanding him, or by dictating to him the Word of God.

     2.) Do you know any woman preacher who is meek, and mild, and obedient to her husband, and whose children are living in the fear of the Lord? If so, she still cannot be the "husband of one wife" (I Timothy 3:2).

    3.) Isaiah wrote, "As for my people, children are their oppressors, and women rule over them" (Isaiah 3:12). Reader, you be the judge: according to this verse, is it the will of God that women should rule over the people? Deborah was consulted as was Huldah (II Kings 22:14) because they were saintly women, and not pant-wearing haters of men.

    When Dake teaches that Mary went into Judah carrying the Good News, he strays dangerously because the person to whom Mary goes in to was her aunt Elizabeth. She did not go "door-to door" preaching the gospel.

    Certainly, as Dake says, "The Law made provision for women to make sacrifices, attend feasts, and make vows; after all, they are not left out of worship or out of salvation," but this did not allow them to offer sacrifices, or to teach men.

     Finally, Dake notes how God used a rod, an ass, a ram's horn, an ox goad, a nail, etc. But he concludes by saying, "Is it not possible, then, that he can use a woman?" Certainly, God can use women: He has done it, and will continue to do it; but in what sense? Will God violate His Word? Will He alter the curse placed upon women when He said, "Thy desire shall be to thy husband, and he shall rule over thee" (Genesis 3:16)

    God used Peter to raise Dorcas from the dead because she was "full of good works and alms-deeds" (Acts 9:36). "The widows stood by him weeping, and showing the coats and garments which Dorcas made" (vs. 39). God does use women, but when a woman wants to violate the order of nature by dominating men, she is perverted.

      This brings me to the second part of this dissertation, the teaching of Scripture on the subject of women preachers.

Part II

       Genesis chapter one serves as a comprehensive account of creation. The second chapter of Genesis elaborates upon the creation of man. It is here stated that man was created in the image of God, while woman derived her being from man. In fact, the Hebrew word for man is "ish," and the Hebrew word for woman is "isha" which means "from man."

     In Genesis chapter 3, and in I Timothy chapter 2, we are told the woman was deceived by the serpent in the Garden of Eden. For these two reasons: her place in the order of creation, and her part in being deceived in the Garden, the Apostle Paul wrote, "Let the woman learn in silence with all subjection. But I suffer not (that is, "I allow not") a woman to speak, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression" (I Timothy 2:11-14).

    Paul did not write this according to his own will: he wrote it by the inspiration of the Holy Spirit. His writing agrees with the teaching of God's Word elsewhere, for we read again in I Corinthians 14:34: "Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the Law."

    Scripture is explicitly clear, except to people who want to alter the Word of God. "A bishop then must be ...the husband of one wife ...one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God?) ..." (I Timothy 3:2,4-5).

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