Teaching >> Women In Leadership
Women In Leadership
Congregation Shema Yisrael's Position On The Role Of Women In Congregational Leadership
Written August 28, 2002 by the Congregation's Elders
All B'rit Hadashah (New Testament) quotations from the Jewish New Testament translated by David Stern unless otherwise noted.
All Tenakh (Old Testament) quotations from the New King James Version.
* Introduction
* Issues Raised by 1 Corinthians 14:34-35
* Resolution of the Issues Raised by 1 Corinthians 14:34-35
* Issues Raised by 1 Timothy 1:1-12
* Resolution of the Issues Raised by 1 Timothy 1:1-12
* Roles in the New Covenant Body
Gifts
Offices
Further Explanation
* Other Scriptural Understanding
* Appendix
1. Introduction
The role of women in leadership is a critical issue for any congregation because it has very practical implications. It is not like discussions of more abstract theological issues. It directly effects how we organize ourselves to accomplish our purposes. Therefore, we must address this issue in order to be able to proceed with the work God has called us to do. It is also a complex issue requiring study of several relevant Bible passages and considering which statements in the Bible hold across cultures and which are situation specific.
Shema Yisrael has never had a written position paper concerning the role of women. We now realize that such a position paper is necessary because we must insure an appropriate level of consensus on this issue with new members and leaders. The alternative would be a situation where some members could be serving in roles, such as teaching and leadership, which other members believed to be unbiblical and inappropriate. Such an environment would be destructive to our unity and our effectiveness. For this reason, as new people join Shema Yisrael, or take positions of leadership, it is important that they are aware of, and can support, the understanding of gender and ministry that we believe the Lord has called us to establish for this congregation. This position paper's purpose is to enhance that understanding.
Let us start by examining two difficult passages of scripture on the issue of the role of women, 1 Corinthians 14:34-35 and 1 Timothy 1:11-12.
Issues Raised by 1 Corinthians 14:34-35
This passage reads:
Let your women keep silent in the assemblies, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in the assembly. - 1 Corinthians 14:34-35
Many have a hard time with this passage. Many volumes have been written on this passage. The first reason it is so difficult is that its literal interpretation would mean that in our assemblies we can not allow singing, prophesying, testimony, prayer, announcements, dramatization or scripture reading by women. It's impossible to imagine the Ruach moving in our assemblies if we followed the literal interpretation of this passage, especially since the Bible is full of exhortations for all to praise the Lord.
The second reason this passage is so difficult is that it is hard to reconcile it with other scriptures, also written by Rabbi Sha'ul (Paul), which seem to contradict its intent, for example:
But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. - 1 Corinthians 11:5
Here Sha'ul talks about women prophesying and does not forbid it. What does he mean by prophesying? We get the answer from his own writings in the same chapter we are studying: 1 Corinthians 14.
But someone prophesying is speaking to people, edifying, encouraging and comforting them...But if you all prophesy, and some unbeliever or uninstructed person enters, he is convicted of sin by all, he is brought under judgment by all...For you can all prophesy one by one, with the result that all will learn something and all will be encouraged. - 1 Corinthians 14:3,24,31
According to these passages, prophesying is public teaching, admonishing, or comforting; delivering God's message to the congregation or to unbelievers. It is always for the benefit of others to hear. With this understanding of the definition of prophesy we see that in 1 Corinthians 11:5 Paul does not forbid women to prophesy, thus seeming to contradict his statement in the same letter in 1 Corinthians 14:34-35.
Another scripture which seems to contradict 1 Corinthians 14:34-35 is:
On the next day we who were Sha'ul's companions departed and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him. Now this man had four virgin daughters who prophesied. - Acts 21:8-9
Philip's daughters prophesied in front of Sha'ul, and Luke does not record anything about Sha'ul rebuking them. In fact Luke clearly cites the incident as a positive event. When they were gathered in Philip's house, was that not an assembly?
A third scripture which seems to contradict 1 Corinthians 14:34-35 is:
I beg Euodia and I beg Syntyche to agree with each other in union with the Lord. I also request you, loyal Syzygus, to help these women; for they have worked hard proclaiming the Good News with me, along with Clement and the rest of my fellow-workers whose names are in the Book of Life. - Philippians 4:2-3
Euodia and Syntyche worked with Sha'ul proclaiming the Good News. In other words they were preachers of the Gospel, a public speaking task that seems to be forbidden in 1 Corinthians 14:34-35.
Resolution of the Issues Raised by 1 Corinthians 14:34-35
So how can we have these three scriptural examples of women speaking out in prophesy in assemblies of believers and preaching the Gospel with Sha'ul, when Sha'ul himself seems to be saying they must be silent? Do the scriptures contradict themselves? If so, there is a serious implication for our faith. In faith, we believe that the scriptures, as given by the Ruakh Ha Kodesh, do not contradict themselves. When we encounter passages that appear to contradict each other (see 1 Corinthians 14:2-25 for another example) we believe it is because of our lack of understanding of the original languages or of the culture of the times. Therefore rather than ignoring these apparent contradictions, and picking the side that we personally like the best, we believe that to rightly divide the Word of Truth, it is incumbent upon us to dig into these apparent contradictions through the study of languages, culture and history to attempt to resolve the contradictions.
Here's our attempt to resolve the seeming contradiction between 1 Corinthians 14:34-35 and these other passages.
In the Book of Acts there are three references to prominent, leading, chief, noble in rank, Gentile women. Some were hostile to the Gospel:
But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. - Acts 13:50
From the context of Acts 13 these "devout and prominent women" were clearly Gentiles.
Some believed as in:
Some of the Jews were persuaded and threw in their lot with Sha'ul and Sila, as did a great many of the Greek men who were "God-fearers", and not a few of the leading women...Many of them came to trust, as did a number of prominent Greek women and not a few Greek men. - Acts 17:4,12
However, there is no reference to a "leading" Jewish woman or a Jewish woman of high social standing, or of prominence in the entire B'rit Hadashah although there are such references in the Tenakh (Deborah, Hulda).
Why this difference? Here is the key insight. Historical sources, as well as the B'rit Hadashah make it clear that the Jewish culture in Sha'ul's time was very patriarchal. This patriarchal culture is the reason for the absence of any reference to prominent Jewish women in the B'rit Hadashah. In Jewish culture at this time there were strict guidelines forbidding female participation in synagogue worship, which were not scriptural injunctions but traditional rules.
When the Gospel went to the Jews in the Diaspora and to the Gentiles in these cities and they began to participate in the newly formed Messianic congregations, there was a culture clash between the Greek culture, which had women in places of prominence, and the Jewish culture, which didn't. Our hypothesis is that Sha'ul's instruction to women to keep silent (1 Corinthians 14:34-35) was a cultural accommodation to the Jewish tradition of his day, which was the norm for the Messianic Congregations, which he planted. Sha'ul's instructions were specifically referring to synagogue services, which traditionally excluded women. However, these instructions did not refer to gatherings of believers at places other than the local synagogues, such as house meetings or street ministry.
Now, we need to determine whether the instructions of Sha'ul in 1 Corinthians 14:34 were for that time, and culture, or for all times and all cultures.
...for they are not permitted to speak; but they are to be submissive, as the law also says. - 1 Corinthians 14:34
Based on this verse, it would seem the forbidding of women to speak was a law of God. But, when we ask the question, "To what law is Sha'ul referring?" we find a surprising answer!! The B'rit Hadashah had not been compiled yet, so Paul was certainly not referring to anything in it. A thorough search of the Tenakh reveals there is nothing in the Tenakh that says women must be silent in the assemblies of God's people!
However, the oral law, later codified in the Talmud, does have references to women's roles in the synagogue. In fact, the Talmud has several passages subjugating and demeaning women. In addition, we know that the synagogues in Sha'ul's day had curtains separating men and women, and that women were not allowed to speak in services. We find the same practice today in non-Messianic, Orthodox Jewish congregations. We can only conclude that this Oral Law is the law referred to in 1 Corinthians 14:34. It was not a law of God, but a tradition developed over the years and handed down orally. Sha'ul speaks of it as a law because it was so much a part of the religious culture of his day. It was later codified into law in the Talmud. This oral law is also the reason why there is no mention of Jewish female leadership in B'rit Hadashah in the 1st Century Messianic Jewish community.
Further study of the B'rit Hadashah reveals that Sha'ul does begin mentioning female leadership developing and working alongside him.
I am introducing to you our sister Phoebe, shammash of the congregation at Cenchrea,... - Romans 16:1
Phoebe is a female name and she was a shammash, or deaconess.
Greetings to Andronicus and Junia, relatives of mine who were in prison with me. They are well known among the emissaries; also they came to trust in the Messiah before I did. - Romans 16:7
Junia is a feminine name in the original Greek and she was an emissary or apostle in other translations.
I beg Euodia and I beg Syntyche to agree with each other in union with the Lord. I also request you, loyal Syzygus, to help these women; for they have worked hard proclaiming the Good News with me, along with Clement and the rest of my fellow-workers whose names are in the Book of Life. - Philippians 4:2-3
Euodia and Syntyche were women who were proclaiming or preaching the Good News or Gospel with Sha'ul.
Our key insight is that in their traditional Messianic synagogue services, the Jewish believers would have had a very hard time dealing with the prominent Greek women amongst the Gentiles who were becoming believers in Yeshua. These women were used to being heard and being accepted as leaders. Therefore, the command in 1 Corinthians14:34-35 was given to make the emancipated Gentile women conform to the Talmudic Jewish mode of worship, which went on in the early Messianic synagogues, with husbands and wives separated and women silent. Thus, this command was an accommodation to the Talmudic Oral Law, a tradition of man, and not a Law of God.
This understanding helps us reconcile the issues raised by Sha'ul's writings, where in 1 Corinthians 14:34-35 he commands women to be silent, and then in other passages speaks of women prophesying, preaching the Gospel and serving as deacons, ministers and emissaries (apostles). We believe that in home meetings, or on the streets, or by the riverside, women were allowed to prophesy, preach, witness or pray. But, such freedom was not allowed in the synagogue services where Jewish Talmudic tradition was followed.
As the Gospel went to the Gentiles this aspect of Jewish Oral Tradition was slowly discarded and we find Sha'ul referring to several women who served in leadership roles in Romans 16:1,7 and Philippians 4:2-3 quoted above.
Over the centuries, the B'rit Hadassah's teaching of equality for all people has contributed greatly to the emancipation of women in all the nations where the Bible has had a significant impact. Sha'ul's time was a time of transition from the restrictions of the Oral tradition to greater emancipation of women. The fullness of that emancipation did not come in Sha'ul's time and so his writings seem difficult to reconcile because they speak to both sides of the issue. He enforced the existing Talmudic tradition in the Messianic synagogue services, but worked with, and encouraged women to exercise the gifts of the Ruakh (Spirit) in other settings.
Why did the B'rit Hadashah contribute to the emancipation of women? Because it contains a higher law that was beginning to take precedence over the Oral Law in this area, but had not completely over-ridden it in Sha'ul's time. That law is:
There is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one. - Galatians 3:28
According to the Biblical concept of Halakhah (the hierarchy of laws) we believe that Galatians 3:28 and the Golden Rule take precedence over 1 Corinthians14:34-35.
Another Halakhic consideration involves the command in the Great Commission to "...go throughout the world, proclaim the Good News to all creation." (Mark 14:15) In the Western World today, women have an unprecedented measure of equality with men. We believe this equality is the result of the influence of the Gospel in Western culture. Western women would be, and are, repelled by a Gospel that puts them back into a role which would require them "to keep silent in the assembly". This Halakhah is particularly relevant to us as a Messianic Congregation since our purpose is to reach Jewish people with the Good News, and the Jewish community, except for the orthodox, is in the forefront of the Women's Rights movement.
See the appendix for another example of a Halakhic decision overturning a Jewish tradition that grew out of the food laws.
Issues Raised by 1 Timothy 2:11-12
These verses read:
Let a woman learn in peace, fully submitted; but I do not permit a woman to teach a man or exercise authority over him; rather, she is to remain at peace. - 1 Timothy 2:11-12
The NKJV translation reads as follows:
Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. - 1 Timothy 2:11-12
This passage deals with teaching in the formal synagogue service, but it also deals with congregational government and ministry outside the synagogue services. It is difficult for the same two reasons that 1 Corinthians 14:34-35 is difficult. First, its literal interpretation would severely limit a woman's ability to serve and exercise her spiritual gifts. Second, it seems to be contradicted by the scriptures cited above which refer to women prophesying, preaching the Good News and serving as shammashim (deacons) and emissaries (apostles).
A literal interpretation of 1 Timothy 2:11-12 would mean:
* a woman must learn in silence and so could not ask questions when she was being taught, whether in public or in private
* a woman could not teach a man how to do anything, from changing a diaper to the meaning of a passage of scripture. A woman could not teach in public meetings whether in the synagogue or a cell group when men were present.
* a woman could not witness to a man, since sharing the Good News is certainly a form of teaching.
* a woman could not oversee a man in any kind of activity, from overseeing a male Shabbat School teacher to organizing a wedding reception
Second, as is the case with 1 Corinthians 14:34-35 it is hard to reconcile this passage with 1 Corinthians 11:5, Acts 21:8-9, Philippians 4:2-3 already discussed above, which seem to contradict its intent by discussing women who were permitted to teach.
Another passage that is of interest is:
Meanwhile, a Jewish man named Apollos, a native of Alexandria, came to Ephesus....So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. - Acts 18:24-26
Clearly, Priscilla, a woman, was contributing to Apollos' teaching. In addition, in Acts 18, Rom 16 and 2 Timothy 4 Priscilla's name precedes her husband's indicating that she was the prominent one in their ministry.
What about women authors or songwriters or singers? Are we to forbid them from these areas because a man might read their book or listen to one of their songs?
Resolution of the Issues Raised by 1 Timothy 2:11-12
So, how do we understand this passage?
We believe that this passage must be applied with an understanding of the contextual meaning of the words "learn", "teach" and "authority", and with an understanding that Rabbi Sha'ul could not possibly have meant all kinds of teaching or authority. For instance a woman would certainly be able to teach a man some skill or artistic method. A woman would also certainly be able to have authority when teaching a class on oil painting for instance or when directing the set up of tables for a dinner. So, what kind of teaching and authority is being referred to in this context.
Following David Stern in his notes on 1 Timothy 2:11-12 in his Commentary on the Jewish New Testament
The Greek word translated "learn" in vs. 11 is manthaneto. It does not mean learn in the modern sense of acquiring information but is related to mathetes, disciple. Thus the context (of verse 11 and verse 12) is the pattern of discipling and being discipled which existed in Judaism and was exemplified by Yeshua and his disciples.
One who disciples others has responsibility for their spiritual life and growth; women are not to have that kind of responsibility for men. Nevertheless Timothy is to let a woman learn (be discipled) in peace (Greek esuchia, "silence, restfulness"), without her being disturbed. The sense is not "in silence," as in most translations, implying she should keep her mouth shut, but "at rest"; compare Acts 22:2 and 2 Thessalonians 3:12, where the word is translated, "settle down." Although women may learn equally with men (as explained above), Sha'ul does not permit a woman to teach (to disciple) a man or exercise a discipler's authority over him.
But in a well-led congregation women may be given much authority and responsibility, including the discipling of women and the teaching (in the sense of dispensing knowledge) of men; Sha'ul himself offers examples -- Lydia, the businesswoman who opened her home to him (Acts 16:14, 40), Priscilla, who taught Apollos (Acts 18:26), and Phoebe, who held a leadership position (Romans 16:1) -- to name but three.
Thus, we understand that a woman can ask questions when she is being taught, can teach in our modern sense of dispensing knowledge, and have authority in our modern sense of administrating. But she is not to enter into a "discipling" relationship with a man.
A "discipling relationship" with a man would be a relationship similar to the one between Yeshua and any one of His disciples. We can understand this type of relationship from the Gospel accounts. Yeshua and His disciples traveled, ate, slept and ministered together. They were together constantly for long periods of time. He taught them through discussion, example and on the job training, in addition to direct instruction. None of this discipling was done in a classroom setting. The disciples also learned by serving Him as Elisha, served Elijah. The discipler and disciple experienced a very close relationship. Other examples of discipling relationships in the Bible were Moses and Joshua, Elijah and Elisha, and Paul and Timothy.
In our culture, itinerant ministers often travel with one or more individuals who help them in much the same way, carrying the luggage, setting up the tables to sell CDs and books, arranging travel, meals and hotel accommodations. Often the helpers are being discipled by the minister and eventually take on a spiritual role in the ministry and perhaps take the lead in the ministry when their mentor retires. The ministry does not have to be itinerant for this kind of discipling relationship to take place.
This type of discipling can be done by lay people as well as ministers. When I was a new believer I was discipled by a co-worker at my workplace. We got together almost every day for Bible study, worship and prayer. I went with him to witness to others as the opportunities presented themselves. We got together to go on retreats and when he had an opportunity to speak somewhere I went with him. When I began to organize outreaches myself, he supported me with prayer, advice and encouragement. We believe this is the kind of discipling role that 1 Timothy 2:11-12 forbids a woman from having with a man.
Why is it forbidden? Two reasons. First because the model for every organization in the Body is the family, and the head of the family is to be the husband. Second, for the sake of propriety, to avoid the temptation of sexual misconduct and the appearance of evil. The appearance of evil is not just a concession to be "men pleasers rather than God pleasers". The devil takes advantage of any opportunity that we give him to incite accusation against a person serving the Lord, even if there was no actual impropriety in the situation. We must be diligent to avoid such openings for the devil to work.
We also understand that this second reason for the prohibition holds with the genders reversed. A man should not have this kind of close discipling relationship with a woman, other than his wife, for the same reason.
What types of relationships would be permitted by this understanding?
* a woman could disciple a male child and a man could disciple a female child, especially in the role of a teacher.
* a woman, in a professional role, could do short term pre-marital or marital counseling of a couple.
What types of relationships would not be permitted by this understanding?
* for the same reasons, we would not encourage a woman to enter into a long term counseling relationship with a man, or a man to enter into a long term counseling relationship with a woman.
When the need arises in the congregation we would refer people to counselors of the same gender. However, we have no problems with men counseling women or vice versa on an occasional basis. This would include men and women praying for people of the opposite gender, again on an occasional basis. We encourage both men and women to take precautions to avoid situations that the devil could use to bring accusations.
Roles in the New Covenant Body
Galatians 3:28 states "there is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one." From this passage we conclude that there is to be equality within the New Covenant Body of Messiah. As we look at what God is doing in our day through the Messianic Movement and revival of the Jewish people, ...(creating) "in Himself one new man from the two, thus making peace" (Ephesians 2:15), we understand that the word "man" in this verse is generic, and that women are certainly included in this "one new man". Just as we would not exclude a Jew or Greek from the "one new man", we would not exclude a woman. Just as we would not exclude a Jew or Greek from any role in the congregation, except senior rabbi, we do not believe it is God's plan to exclude a woman from any role in the congregation, except senior rabbi. We'll discuss this exclusion later in this document.
Gifts
People serve God and His Body through using the gifts and talents that God gives them. These gifts are listed in the scriptures. (1 Corinthians 12, Romans 9, Ephesians 4). Nowhere in the discussion of these gifts is there a restriction of the gifts to one gender. In fact, other passages in the B'rit Hadashah give examples of women exercising many of these gifts. Therefore we believe the scriptures teach that God gives these gifts to both men and women to be used for the building up of the Body, and we encourage both men and women to use the gifts which God has given them for this purpose. To deny people the opportunity to use their gifting would both "quench the Spirit" and rob the Body of that which God has provided for it.
Therefore, from 1 Corinthians 12:8-10, we conclude that both men and women can impart a word of wisdom or knowledge, exercise the gift faith or healing, work miracles, prophesy, discern between spirits, speak in tongues and interpret tongues.
From 1 Corinthians 12:28 we conclude that both men and women can be emissaries (apostles), prophets, teachers, helpers, and administrators. (As stated above, in Romans 16:7 a woman named Junia is listed "among the emissaries (apostles) ".)
From Romans 12:6-8 we conclude that both men and women can serve, counsel, comfort, exhort, give, lead, and show mercy.
Offices
From Ephesians 4:11 we conclude that both men and women can be apostles, prophets, evangelists, pastors and teachers.
In 1 Timothy 3:8-13 Sha'ul (Paul) writes of deacons as husbands. However, in Romans 16:1 he calls Phoebe, a woman, a deacon. Thus, we conclude that the language of 1 Timothy 3:8-13 must be interpreted as inclusive of both men and women in its reference to the office of deacon.
Similarly, the passage referring to bishops or overseers in 1 Timothy 3:2-7, uses almost the same terminology, therefore, we understand that women are not excluded from being bishops or overseers.
What about the role of Chavurah Group leader?
See our Chavurah Group Leader's guide for our policy concerning this issue for cell group leadership.
What about the role of elder?
We believe the Biblical family structure should be the model for the Congregation's organizational structure. In the Biblical family structure, the head of the family is to be the husband. However, the wife has authority over children, servants, guests, hired helpers, contractors, etc. A Godly husband consults with his wife in making decisions, and he delegates authority to his wife to oversee the operation of the part of the household for which she has been given responsibility. In 1 Timothy 3:2 the word bishop or overseer has often been interpreted "elder". Eldership at Shema Yisrael is much like the role of a wife in a family. It is a delegated authority role, a servant-leader role. Elders serve as advisors and counselors to the rabbi, and are under his headship. Because we believe the language of 1 Timothy 2 and 3 is inclusive of both men and women we believe that women can serve as elders.
Because the elders vote to decide issues, when a person joins the congregation they are submitting to the authority of the eldership as a governing body. However, they are not submitting to the individual elders in a relationship of discipling authority.
We believe it is hypocritical to invite people of both genders to full participation with equality in our congregation and yet restrict their level of involvement to not include the decision-making body or eldership of the congregation.
What about the role of Rabbi?
Because the congregation is modeled on the family, the head of the congregation should ideally be a man. However, we do recognize that God can make exceptions to ideal guidelines. Just as he calls a widow to head her family, when her husband dies, and as He called Deborah to judge Israel, God can call a woman to lead a congregation when there is no qualified or willing man available. Therefore we do not believe that a congregation led by a woman, even though it should not be the norm, is necessarily out of the will of God.
Further Explanation
What other leadership roles can women hold?
I am introducing to you our sister Phoebe, shammash (deacon) of the congregation at Cenchrea - Romans 16:1
I commend to you Phoebe our sister, who is a servant of the congregation in Cenchrea - Romans 16:1 (NKJV)
The Greek word translated "servant" in the NKJV is diakonos. (When it appears describing a male it is translated deacon or minister.) Thus, we believe women can be deacons, servants and be ministers of the Gospel.
The qualifications for being a deacon are given in 1 Timothy:
8Likewise, the shammashim (deacons in most translations) must be of good character, people whose word can be trusted. They must not give themselves to excessive drinking or be greedy for dishonest gain. 9They must possess the formerly hidden truth of the faith with a clean conscience. 10And first, let them be tested; then, if they prove themselves blameless, let them be appointed shammashim. 11Similarly, the wives must be of good character, not gossips, but temperate, faithful in everything. 12Let the shammashim each be faithful to his wife, managing his children and household well. 13For those who serve well as shammashim gain good standing for themselves and much boldness in the trust that comes through Yeshua the Messiah. - 1 Timothy 3:8-13
Note that verse 12 seems to limit deacons to men: "Let the shammashim (deacon) each be faithful to his wife".
However, verse 11 can be interpreted as referring to the wives of deacons or it can be interpreted as referring to married women that are deacons. The word "their" preceding the word wives does not appear in the Greek.
In Romans 16:1 Phoebe, a woman, is called a deacon. Thus, this limitation of deacons to men seems to be over-ridden by Sha'ul himself. Our understanding is that the same broadening of gender roles described above is occurring during Sha'ul's lifetime. Sha'ul writes of deacons as husbands, but then calls a woman a deacon, thus demonstrating that the seeming limitation of the role of deacons to men was cultural and was in the process of being changed under the Halakhah of Galatians 3:28.
The same understanding can be applied concerning the role of overseers or bishops:
A congregation leader (bishop or overseer in most translation) must be above reproach, he must be faithful to his wife, temperate, self-controlled, orderly, hospitable and able to teach. He must not drink excessively or get into fights; rather, he must be kind and gentle. He must not be a lover of money. He must manage his own household well, having children who obey him with all proper respect; for if a man can't manage his own household, how will he be able to care for God's Messianic community? He must not be a new believer, because he might become puffed up with pride and thus fall under the same judgment as did the Adversary. Furthermore, he must be well regarded by outsiders, so that he won't fall into disgrace and into the Adversary's trap. - 1 Timothy 3:2-7
If the limitation of the role of deacon to men in 1 Timothy 3:12 was a cultural limitation, then this passage referring to bishops using almost the same terminology, also needs to be understood as a cultural limitation.
Greetings to Andronicus and Junia, relatives of mine who were in prison with me. They are well known among the emissaries; also they came to trust in the Messiah before I did. - Romans 16:7
Junia is a woman's name (the male form is Junias) and she is listed "among the emissaries (apostles) ". The same word is translated Junias in some translations, showing the bias of the translators. She is called a fellow worker by Sha'ul, one who shares in the same work of the ministry as he does.
Therefore, we understand that women are not excluded from being emissaries (apostles). Earlier we saw Biblical examples of women as prophets and teachers.
What about the role of elder?
We believe the Biblical family structure should be the model for the Congregation's organizational structure. In the Biblical family structure, the head of the family is to be the husband. However, the wife has authority over children, servants, guests, hired helpers, contractors, etc. A Godly husband consults with his wife in making decisions, and he delegates authority to his wife to oversee the operation of the part of the household for which she has been given responsibility. In 1 Timothy 3:2 the word bishop or overseer has often been interpreted "elder". Eldership at Shema Yisrael is much like the role of a wife in a family. It is a delegated authority role, a servant-leader role. Elders serve as advisors and counselors to the rabbi, and are under his headship. Because we believe the language of 1 Timothy 2 and 3 is inclusive of both men and women we believe that women can serve as elders.
Because the elders vote to decide issues, when a person joins the congregation they are submitting to the authority of the eldership as a governing body. However, they are not submitting to the individual elders in a relationship of discipling authority.
We believe it is hypocritical to invite people of both genders to full participation with equality in our congregation and yet restrict their level of involvement to not include the decision-making body or eldership of the congregation.
What about the role of Rabbi?
Isn't the congregation structure supposed to be modeled after the family? Husbands are to be the heads of wives and thus families.
...because the husband is head of the wife, just as the Messiah, as head of the Messianic Community, is himself the one who keeps the body safe. Just as the Messianic Community submits to the Messiah, so also wives should submit to their husbands in everything. - Ephesians 5: 23-24
So the heads of congregations should ideally be men. However, we do recognize that God can make exceptions to ideal guidelines. Just as he calls widows to head families, when their husband's die, and as He called Deborah to judge Israel, God can call a woman to lead a congregation when no there is no qualified or willing man available. Therefore we do not believe that a congregation led by a woman, even though it should not be the norm, is necessarily out of the will of God.
Because the congregation is modeled on the family, the head of the congregation should ideally be a man. However, we do recognize that God can make exceptions to ideal guidelines. Just as he calls a widow to head her family, when her husband dies, and as He called Deborah to judge Israel, God can call a woman to lead a congregation when there is no qualified or willing man available. Therefore we do not believe that a congregation led by a woman, even though it should not be the norm, is necessarily out of the will of God.
Other scriptural understanding
Does Genesis establish hierarchy or equality between the genders as God's will before the fall?
Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So God created man in His own image; in the image of God He created him; male and female He created them. - Genesis 1:26-27
It is clear that both men and women were created in God's image. This insight leads to the conclusion that God has within Himself both male and female characteristics. For example in Proverbs 8, wisdom, clearly an attribute of God, is referred to using the feminine pronoun. However, these characteristics in no way imply that He should be called or spoken of in the feminine gender. God is referred to thousands of times in the scriptures and always in the male gender.
Then God blessed them, and God said to them, "Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth." -Genesis 1:28
Women were given dominion, along with men over the creation. God blessed both men and women. God spoke to both men and women.
And Adam said: "This is now bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man." Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. - Genesis 2: 23-24
God's intention was for them to be one flesh, besar echad, reflecting in the covenantal marriage relationship the unity God calls His Body to demonstrate. Man and woman together reflect the fullness of God's image in a way not shown by either alone.
And the LORD God said, "It is not good that man should be alone; I will make him a helper comparable to him." - Genesis 2: 18
The two Hebrew words translated "helper comparable to him" are:
* ezer, meaning aid, help, succor
* neged, meaning a counterpart, mate, or the visible corresponding front of an object
The Hebrew word ezer is used frequently in the Bible and most often refers to God, so it does not necessarily imply subordinate position. Various translators render it as follows:
helper suitable for him - NIV
companion suitable for helping him - CJB
a helper as his partner - RSV
The context is not a helper to accomplish projects as the domesticated animals could help man do, but a partner to create mishpochah, family, community.
This original oneness, dominion, and blessing were shattered by the fall.
To the woman He said: "I will greatly multiply your sorrow and your conception; in pain you shall bring forth children; your desire shall be for your husband, and he shall rule over you." - Genesis 3:16
The Hebrew word translated "rule over you" is:
* mashal to rule:-(have, make to have) dominion, govern, reign, rule, have power.
Referring to the role of the husband "he shall rule over you" is often taken as God's original intent for the human race, but it was not a command establishing God's order. It was part of the curse, the opposite of being besar echad, one flesh. It was a prediction of the effects of the fall. God was predicting that partnership, besar echad, would be replaced by domination of man over woman. History bears abundant witness to this ancient prediction. Striving for power, the desire to rule over another is part of the result of human sin and is not the original will of God.
Conclusion: prior to the fall there was a relationship of partnership, oneness and equality between Adam and Eve. Following the fall mankind entered into an age of domination of men over women.
What about today? In Messiah God has put in place a plan to redeem mankind from the effects of the fall. He was nailed to the tree to redeem us from the curse.
The Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf; for the Tanakh says, "Everyone who hangs from a stake comes under a curse." - Galatians 3:13
One area of the redemption Messiah brings is that all people are welcome in the Commonwealth of Israel, the Body of Messiah.
Now I am no longer in the world. They are in the world, but I am coming to you. Holy Father, guard them by the power of your name, which you have given to me, so that they may be one, just as we are. - John 17:11
"I pray not only for these, but also for those who will trust in me because of their word, that they may all be one. Just as you, Father, are united with me and I with you, I pray that they may be united with us, so that the world may believe that you sent me. The glory which you have given to me, I have given to them; so that they may be one, just as we are one-I united with them and you with me, so that they may be completely one, and the world thus realize that you sent me, and that you have loved them just as you have loved me. - John 17:20-23
According to this passage, God intends that united with Him, or "in Him", we would all experience the oneness that exists between Yeshua and the Father within the Godhead.
There is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one. - Galatians 3:28
Therefore, united with Him, in Him, old divisions between genders and races are not to be tolerated in the Commonwealth of Israel.
Submit to one another in fear of the Messiah. Wives should submit to their husbands as they do to the Lord; because the husband is head of the wife, just as the Messiah, as head of the Messianic Community, is himself the one who keeps the body safe. Just as the Messianic Community submits to the Messiah, so also wives should submit to their husbands in everything. As for husbands, love your wives, just as the Messiah loved the Messianic Community indeed, gave himself up on its behalf - Ephesians 5:21-25
In this passage, specifically referring to husbands and wives, the husband is designated as the head of his wife, and the wife is told to submit to her husband. Abundant evidence from history and from our own personal experience shows that every group of people whether family, congregation, business, governmental, etc. must have someone in charge. Someone must be the head. In this passage God declares that the husband is to have that role. However, note that in verse 21 husbands are also told to submit to their wives (the meaning of submitting to one another). In addition, husbands are commanded to love their wives, giving themselves for them as they would for their own flesh. This command to a husband to submit to and love his wife even while being the head of his wife, speaks of a role of servant leadership for the husband rather than authoritarian domination.
It should also be noted that, this passage does not refer to the relationship between men and women who are not their wives. Nowhere in scripture is a man given authority over a woman who is not his wife or daughter, simply because he is a man.
Women in the Tenakh
... Miriam the prophetess, the sister of Aaron - Exodus 15:20
Miryam was a prophetess.
So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe. (She dwelt in Jerusalem in the Second Quarter.) And they spoke with her. Then she said to them, "Thus says the LORD God of Israel, 'Tell the man who sent you to Me, "Thus says the LORD..." - 2 Kings 22:14-16
Huldah was a prophetess.
Now Deborah, a prophetess, the wife of Lapidoth, was judging Israel at that time. And she would sit under the palm tree of Deborah between Ramah and Bethel in the mountains of Ephraim. And the children of Israel came up to her for judgment. Then she sent and called for Barak the son of Abinoam from Kedesh in Naphtali, and said to him, "Has not the LORD God of Israel commanded, 'Go and deploy troops at Mount Tabor; - Judges 4:4-6
Deborah was a prophetess, a judge and the leader of all Israel.
We know that Jewish society in Biblical times was strongly patriarchal, yet these incidents are not spoken of as exceptions.
The Priesthood
The Levitical priesthood was exclusively male. The Bible gives no theological explanation for the maleness of the priesthood. Does it model the pattern for Messiah's Body today? In the B'rit Hadashah the priesthood culminates in the Great High Priest, Yeshua.
Peter sheds further light on the priesthood.
But you are a chosen people, the King's cohanim, a holy nation, a people for God to possess! Why? In order for you to declare the praises of the One who called you out of darkness into his wonderful light. - 1 Peter 2:9
No longer are the men of a single tribe called to be priests, but the priesthood is given to all believers, both men and women.
We see this new order in the outpouring of the Ruakh Ha Kodesh on Shavuot.
After entering the city, they went to the upstairs room where they were staying. The names of the emissaries were ...These all devoted themselves single-mindedly to prayer, along with some women, including Miryam (Yeshua's mother), and his brothers. The festival of Shavuot arrived, and the believers all gathered together in one place. Suddenly there came a sound from the sky like the roar of a violent wind, and it filled the whole house where they were sitting. Then they saw what looked like tongues of fire, which separated and came to rest on each one of them. They were all filled with the Ruach HaKodesh and began to talk in different languages, as the Spirit enabled them to speak. - Acts 1:13 - 2:4
God's Ruakh was poured out on all of them, men and women. Peter even quotes the prophet Yo'el (Joel) who predicted that both men and women would have the Ruakh poured out on them.
No, this is what was spoken about through the prophet Yo'el: 'Adonai says: "In the Last Days, I will pour out from my Spirit upon everyone. your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my slaves, both men and women, will I pour out from my Spirit in those days; and they will prophesy." - Acts 2:16-18
The explicit mention of both men and women by the prophet is an indication that this was not the norm for that culture, but that it will be the pattern in the last days.
Gifts of the Ruakh
Moreover, to each person is given the particular manifestation of the Spirit that will be for the common good...One and the same Spirit is at work in all these things, distributing to each person as he chooses. - 1 Corinthians 12:7,11
The B'rit Hadashah makes no mention of the Gifts of the Spirit being given according to gender. We are also instructed that these gifts are to be offered for the benefit of the Body.
For just as there are many parts that compose one body, but the parts don't all have the same function; so there are many of us, and in union with the Messiah we comprise one body, with each of us belonging to the others. But we have gifts that differ and which are meant to be used according to the grace that has been given to us. If your gift is prophecy, use it to the extent of your trust; if it is serving, use it to serve; if you are a teacher, use your gift in teaching; if you are a counselor, use your gift to comfort and exhort; if you are someone who gives, do it simply and generously; if you are in a position of leadership, lead with diligence and zeal; if you are one who does acts of mercy, do them cheerfully. - Romans 12:4-8
As each one has received some spiritual gift, he should use it to serve others, like good managers of God's many-sided grace... - 1 Peter 4:10
Don't quench the Spirit, don't despise inspired messages. - 1 Thessalonians 5:19-20
We are not to quench the Spirit by preventing believers from using their gifts.
Circumcision vs. Immersion
Initiation of people into the Kingdom of God prior to the giving of the B'rit Hadashah was through circumcision, which was only available to men. Initiation of people into the Kingdom of God under the New Covenant is through T'vilah (immersion) available to men and women.
Yeshua and Women
...Miryam who also sat at the Lord's feet and heard what he had to say. - Luke 10:39
Yeshua taught women.
There were women looking on from a distance; among them were Miryam from Magdala, Miryam the mother of the Younger Ya'akov and of Yosi, and Shlomit. These women had followed him and helped him when he was in the Galil. And many other women were there who had come up with him to Yerushalayim. - Mark 15:40-41
Women followed Him, traveled with Him and helped Him.
After this, Yeshua traveled about from town to town and village to village, proclaiming the Good News of the Kingdom of God. With him were the Twelve, and a number of women who had been healed from evil spirits and illnesses-Miryam (called Magdalit), from whom seven demons had gone out; Yochanah the wife of Herod's finance minister Kuza; Shoshanah; and many other women who drew on their own wealth to help him. - Luke 8:1-3
He had women among His disciples
All his friends, including the women who had accompanied him from the Galil, had been standing at a distance; they saw it all. - Luke 23:49
Women were among His friends.
After Shabbat, toward dawn on Sunday, Miryam of Magdala and the other Miryam went to see the grave... Suddenly Yeshua met them and said, "Shalom!" They came up and took hold of his feet as they fell down in front of him. Then Yeshua said to them, "Don't be afraid! Go and tell my brothers to go to the Galil, and they will see me there." - Matthew 28:1,9-10
Women were the first witnesses to the resurrection.
This including of women was not the norm for the culture, as we can see from the incident in at the well in Samaria.
Just then, his talmidim arrived. They were amazed that he was talking with a woman; - John 4:27
Why were they amazed? Because, in those times men didn't even talk to women in public. Yeshua's interaction with women went far beyond the norm for His day.
Appendix
There was an Oral Law forbidding Jews to come into the house of a Gentile.
But the officer answered, "Sir, I am unfit to have you come into my home. Rather, if you will only give the command, my orderly will recover. - Matthew 8:8
The Lord overturned this Oral Law in Acts 10:
Then a voice came to him, "Get up, Kefa, slaughter and eat!" But Kefa said, "No, sir! Absolutely not! I have never eaten food that was unclean or treif." The voice spoke to him a second time: "Stop treating as unclean what God has made clean." - Acts 10:13-15
God was not speaking about food, although the origin of the Oral Law that forbade Jews from entering the home of a Gentile was rooted in the food laws.
Because of this vision when Peter was called to the house of a Gentile centurion named Cornelius he agreed to enter the house. Upon arriving Peter declared:
He said to them, "You are well aware that for a man who is a Jew to have close association with someone who belongs to another people, or to come and visit him, is something that just isn't done. But God has shown me not to call any person common or unclean; - Acts 10:28
Stern's translation includes a phrase "you are aware...just isn't done". This phrase is translated "how unlawful it is for a Jewish man to keep company with or go to one of another nation." in the NKJV, and in the NIV "it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean."
The issue was calling people unclean, not food
What law would be referred to by the NKJV and NIV translations? Nothing in the Torah says not to enter the house of a Gentile, so it must have been in the Oral Law.
The oral law developed in response to the Torah's laws of purity.
Halakhah gives priority to preaching the Gospel to all creatures over the Talmudic purity laws.
In the case of a woman leading a mixed gender cell group we would expect there to be male leadership in that cell group to disciple the men in the cell group. And, in the case of a man leading a mixed gender cell group, we would expect there to be female leadership in that cell group to disciple the women in the cell group. Thus, when we consider a single person starting a mixed gender cell group we would require the person starting the group to enlist a mature believer of the opposite gender or a married couple to work with him or her as an assistant leader or leaders. In working with an individual assistant leader we would expect the leader to use wisdom in the choice of location for their leadership meetings, by meeting in a public place, to avoid the possibility of accusations.
