Subjection (long post)

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Sister Jan wrote:
> Everyone seems to be bringing out the scriptures in 1 Tim 2 regarding
> usurping authority, etc.
> But what about 1 Tim 3 and Titus 1.
> 
> If you can find a lady that can fulfill the office of a Bishop (or Deacon
for
> that matter) as told in these scriptures, I'll be more than willing to be
> under her subjection and teaching.  But unless she is living in sin as of
the
> days of Sodom & Gomorrah it will be impossible for her to fulfill this
office
> :-) :-) :-)....."husband of one wife" (1 Tim 3:2 & Titus 1:6);  One that
> ruleth well "his" own house (1 Tim 3:4)  And these scriptures are
definitely
> speaking of being a ruler or pastor over a church as told in 1 Tim
> 3:5...."For if a man know not how to rule his own house, how shall he
take
> care of the church of God?"
> 
> Otherwise, I would only be required to be under the subjection of a woman
as
> explained in Titus 2:4...."that they may teach the young women to be
sober,
> to love their husbands, to love their children..."
> 
> Ladies, I think these scriptures are definitely gender specific.....
> 
> Just my two cents worth.....Sis. Jan

Excerpted from "The Symposium on Oneness Pentecostalism 1988 
and 1990 (Word Aflame Press, 1990).  This appendix by 
David M. Scholer gives invaluable insight into the designations of 
those women along with those mentioned in other books by Paul 
and in Acts.  I would love to reproduce the whole thing here but 
as I do not have permission from the author, I can only give a 
few excerpts.  I suggest to anyone seriously interested in the topic 
to read the book which is available from the Pentecostal Publishing House.

"Four of the women greeted by name can appropriately be 
grouped together: Mary (16:6), Tryphena, Tryphosa and Persis (16:12). 
All of these women are said to have worked very hard in the Lord 
(the words "in the Lord" do not appear in 16:6, but otherwise the 
designation is parallel)

... However, the Greek verb translated "work very hard" (kopiao) 
is used regularly by Paul to refer to the special work of the gospel 
ministry.  Only twice does Paul use it in a common or secular sense, 
and in both of these instances it is used within a proverbial expression 
(Ephesians 4:8; II Timothy 2:6). Paul frequently uses the term to 
describe his own apostolic ministry (l Corinthians 4:12; 15:10. 
Galatians 4:11; Philippians 2:16; Colossians 2:29; I Timothy 4:10; 
see also Acts 20:35). Paul also uses the term to refer to the work 
of others in the ministry, leaders and persons of authority in 
each case (l Corinthians 16:15-16; I Thessalonians 5:12; I Timothy 5:17. 
In each of these three cases in which Paul refers to the 
"very hard work" of others, his context also stresses the need to 
respect for and submission to such workers

... In Romans 16:3 Paul greets Priscilla and Aquila, a wife and 
husband "team" mentioned elsewhere in the New Testament 
(Acts 18:2; 18:18: 18:26; I Corinthians 16:19; II Timothy 4:19).  
Not only does their frequent mention indicate their importance 
in the Church, but it is said that believers met in their home, that 
they traveled with Paul and that they instructed Apollos, an 
important early teacher in the Church.

... Paul designated Priscilla and her husband Aquila as 
"...my fellow workers in Christ Jesus" (Romans 16:3, NIV). Paul uses 
the term "fellow worker" (synergos) regularly for other leaders in the 
gospel ministry, including Urbanus (Romans 16:9), Timothy 
(Romans 16:21), Titus (II Corinthians 8:23), Epaphroditus 
(Philippians 2:25), Clement (Philippians 4:3), Philemon (Philemon 1), 
Demas and Luke (Philemon 24) and several others (Colossians 4:11)
... It is in this group of people who take leadership in the ministry 
of the gospel that Priscilla, without any distinction related to her sex, 
is included as well as her husband Aquila.

This gentleman shows a preponderance of evidence that several 
women labored in the Lord and very likely as ministers in the formal sense.

I would like to draw particular attention to Priscilla. 

"And he began to speak boldly in the synagogue: whom when 
Aquila and Priscilla had heard, *they* took him unto (them), and 
expounded unto him the way of God more perfectly."  (Acts 18:26) 
(Parenthesis indicates italics text, emphasis on 'they', mine.)

I seems clear from this passage that Priscilla was at least in 
some way instrumental in **instructing** (teaching??) Apollos 
since *they* expounded (ektithemi, to expose; fig. to declare:
--cast out, expound) to him the way of God.  This sounds a bit 
more than simple witnessing (which in my opinion is always a 
form of preaching) from which women are surely not prohibited.

In reference to regarding women in the office of deacons
What about the scripture in Romans 16:1:

	"I commend unto you Phebe our sister, which is a servant of the 
	church which is at Cenchrea:"    (Romans 16:1)

The word 'servant' in this verse is the exact same word as deacon used in
the passages in 1 Timothy 3:8,12.

1249. diakonos, dee-ak'-on-os; prob. from an obs.  diako (to run on
errands; comp. G1377); an attendant, i.e. (gen.) a waiter (at table or in
other
menial duties); spec. a Chr. teacher and pastor (techn. a deacon or
deaconess):
--deacon, minister, servant.

It is also use many, many times in a general reference 
to servants including where Jesus tells us that in order to 
be great, we must be a minister and if we want to follow 
Him we must serve Him.

Paul uses the same word as he used for Phebe for Apollos, 
Tychicus, Timotheus, and Epaphras, whom I doubt anyone 
would dispute were actual Ministers (as opposed to laypersons).

I would venture to say that it is very possible the scriptures 
indicate that some of the women involved in Jesus' 
ministry may have actually been His patrons. 

"And certain women, which had been healed of evil 
spirits and infirmities, Mary called Magdalene, out 
of whom went seven devils, And Joanna the wife of 
Chuza Herod's steward, and Susanna, and many others, 
which ministered unto him of their substance."    
Luke 8:3 (KJV)

substance = 5224. huparchonta, hoop-ar'-khon-tah; neut. plur. 
of pres. part. act. of G5225 as noun; things extent or in hand, 
i.e. property or possessions:--goods, that which one has, 
things which (one) possesseth, substance, that hast.

This is one possible connotation for the passage in Romans 
concerning Phoebe:

"That ye receive her in the Lord, as becometh saints, 
and that ye assist her in whatsoever business she 
hath need of you: for she hath been a succourer of 
many, and of myself also."    Romans 16:2 (KJV)

succourer = 4368. prostatis, pros-tat'-is; fem. of a der. of 
G4291; a patroness, i.e. assistant:--succourer.

However, this is the only time that this word is use in the 
NT and it is actually a derivative of a word which is often 
translated 'rule' or 'be over'.

"Let the elders that rule well be counted worthy of 
double honour, especially they who labour in the word 
and doctrine."    1 Timothy 5:17 (KJV)

rule = 4291. proistemi, pro-is'-tay-mee; from G4253 and 
G2476; to stand before, i.e. (in rank) to preside, or (by impl.) 
to practice:--maintain, be over, rule.

So it would be more likely that Phoebe was actually a deaconess  
in every sense that a man was a deacon.  She was probably the 
'leader' (one having the rule over) of the congregation at Cenchrea.


Kathy Dimick
Falkville, Alabama
kdimick@colsa.com
kedimick@hotmail.com
http://members.tripod.com/~coffeepleaz/index.html

"For to me to live is Christ"