Understanding God's authority structures
What is a woman's role in the church? Submit to whom? Be silent?

A woman's ministry role in the church is not an isolated question; it rests in the midst of a greater subject namely understanding God's defined authority structures. So while this article began as a specific examination of a woman's role, it quickly was expanded into a more widespread overview of God ordained authority structures. Through an understanding of these three overlapping lines of authority, which will be defined below, it is possible to find specific application for derived ministry issues.

God instituted authority structures to maintain order. From the beginning of creation, God illustratively showed that He is a God of order. Out of His creative being, he formed a world imbued with order as a reflection of the infinite order encompassed in His very being.

Romans 1:20 For since the creation of the world God's invisible qualities - his eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse. (NIV)

Genesis 1:1-3a In the beginning God created the heavens and the earth. 2 The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters. 3 Then God said... (NASU)

The fall of mankind into sin brought chaos into the ordered world that God had created and shaped (see Romans 5:12; Ephesians 2:1-3). All sin is rebellion against established authority. This fallen state required additional authority structures to help maintain order and to restrain the further chaos that would come about in an unstructured fallen world. Even the Law of Moses was built upon these authority structures, clarifying all three aspects; governmental, family and church. Though we will confine our view of the church to the New Testament church, it must be noted that it was built upon the foundation of this early church of Israel (and, in fact, knowledge of this is presupposed even to understand the role of elders in the New Testament church).

Again, the focus is order. All law or regulation has this as a primary goal. Much of what is taught by Paul (and even Peter) appears as almost random rules apart from understanding that they are focusing on these primary lines of authority. These, as such, are not part of the Mosaic Law or are new laws or regulations given in the New Testament; they are fundamental structures rooted in Creation and the immediate aftermath of the fall. It is not a surprise that Jude and Peter specifically single out despising authority as a distinguishing feature of those who are ungodly (see 2 Peter 2:10 and Jude 8).

Before looking at specific aspects of authority, one word that keeps coming up in regards to this subject is "submit". This Greek word "hupotasso" is a compound word derived from two words ("hupo" and "tasso") which together mean "under or beneath for the purpose of arranging in an orderly manner".12 By definition, the very purpose of authority, and submission to it, is to maintain order.

As already mentioned, three primary lines of authority have been established by God. These lines overlap in function enabling everyone to be in more than one branch. We've provided two different charts to illustrate them, one of which shows that while each are directly accountable to God; there is an order to their interaction and authority/submission.11

 

 

Who can function in each role of these defined lines of authority? How are they to interact? This is not left to opinion or speculation; it is clearly established by precept, or precedence and example, through the pages of Scripture. A brief overview of each line of authority will help to define the how and who of each.

God - World Governments and Authorities - People

Paul directly summarizes the entirety of Scripture's instruction regarding the authority of governments. Simply put, they are established and given authority by God and are to be submitted to. (For an examination on when it may be right to break the law, view Higher Law). Paul was writing during the time of the Roman Caesars, a government that most would consider to be brutal and an antithesis to most Christian principles, but the command was to still submit to their authority in regards to doing right. This extended even so far as to paying taxes, even though a person may not agree with how the money may be spent. The government, itself, becomes responsible to God for its misuse of this revenue.

Romans 13:1-6 Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. 2 Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. 3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. 4 For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. 5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience. 6 This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. (NIV)

This passage, and many others1, make no limiting statements on who can be in government or work directly in the authority structure of that government (including as governors, army, police, tax collectors, etc.). This lack of defined limitation leaves an implied openness that anyone can be set apart by God to govern through any means He chooses. Lesser authorities in the government are placed there by the greater and subsequently are responsible to that higher authority. The head, itself, is directly accountable to God.

John 19:10-11 "Do you refuse to speak to me?" Pilate said. "Don't you realize I have power either to free you or to crucify you?" 11 Jesus answered, "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin." (NIV)

There is no implication that the person governing is any better, or even necessarily more capable, than those being governed. This is not the reason for submission to this higher power; it merely rests in the fact that it is part of a God ordained order. Jesus provided perfect example in his submission to the authority of Pilate, solely because Pilate was the God ordained power for that time and place (and visibly a representative of a pagan government, no less).

Proverbs 28:2 When a country is rebellious, it has many rulers, but a man of understanding and knowledge maintains order. (NIV)

Proverbs 8:14-16 Counsel and sound judgment are mine; I have understanding and power. 15 By me kings reign and rulers make laws that are just; 16 by me princes govern, and all nobles who rule on earth. (NIV)

God - Family [Husband/Father - Wife/Mother - Children]

Perhaps the greatest example, given in Scriptures, regarding the authority structure of the family is also exampled directly by Jesus. While Jesus was a child he submitted himself to the authority of his parents, not because they were better than him and certainly not because they were more knowledgeable than him, but solely because they had been placed in that position of authority by God.

Luke 2:46-47, 51 After three days they found him [Jesus] in the temple courts, sitting among the teachers, listening to them and asking them questions. 47 Everyone who heard him was amazed at his understanding and his answers. ... 51 Then he went down to Nazareth with them [his parents] and was obedient to them. (NIV)

Following mankind's fall into sin, God specifically created the authority structure between a husband and a wife.

Genesis 3:16 To the woman he said, "I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you." (NIV)

It must be emphasized again that nowhere does it imply that a wife's submission to her husband is because he is better than her, or even more capable than her, rather it's solely because it was the pattern established by God. As an order defined in regards to creation and the fall it is still in effect until the problems of the fall have been completely rectified. Therefore, New Testament authors both restate this pattern and make related statements assuming it.

1 Peter 3:1-6 Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, 2 when they see the purity and reverence of your lives. 3 Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. 4 Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. 5 For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, 6 like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear. (NIV)

Ephesians 5:22-6:4 Wives, submit to your husbands as to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. 28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church- 30 for we are members of his body. 31 "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh." 32 This is a profound mystery - but I am talking about Christ and the church. 33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband. 6 Children, obey your parents in the Lord, for this is right. 2 "Honor your father and mother"-which is the first commandment with a promise- 3 "that it may go well with you and that you may enjoy long life on the earth." 4 Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.

Notice how quickly the topic of children flows out of the authority structure between a husband and wife. More passages:

Titus 2:4-5 Then they can train the younger women to love their husbands and children, 5 to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

Colossian 3:18-21 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be harsh with them. 20 Children, obey your parents in everything, for this pleases the Lord. 21 Fathers, do not embitter your children, or they will become discouraged.

The Law of Moses, and later writings such as those found in the Proverbs, are all built on this same fundamental authority structure, clearly displayed in God's admonition to teach your children.

Proverbs 22:6 Train a child in the way he should go, and when he is old he will not turn from it. (NIV)

Deuteronomy 4:9 Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them slip from your heart as long as you live. Teach them to your children and to their children after them. (NIV)

Deuteronomy 6:4-9 Hear, O Israel: The Lord our God, the Lord is one. 5 Love the Lord your God with all your heart and with all your soul and with all your strength. 6 These commandments that I give you today are to be upon your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and on your gates. (NIV)

Proverbs 29:15 The rod of correction imparts wisdom, but a child left to himself disgraces his mother. (NIV)

In specific, since God has placed a young woman as a daughter under the authority of her parents (while still in their home) and, if married, subsequently under the authority of her husband (when she become part of this new home), the Law made clear who would be responsible for decisions made by her.

Numbers 30:3-16 "When a young woman still living in her father's house makes a vow to the Lord or obligates herself by a pledge 4 and her father hears about her vow or pledge but says nothing to her, then all her vows and every pledge by which she obligated herself will stand. 5 But if her father forbids her when he hears about it, none of her vows or the pledges by which she obligated herself will stand; the Lord will release her because her father has forbidden her. 6 "If she marries after she makes a vow or after her lips utter a rash promise by which she obligates herself 7 and her husband hears about it but says nothing to her, then her vows or the pledges by which she obligated herself will stand. 8 But if her husband forbids her when he hears about it, he nullifies the vow that obligates her or the rash promise by which she obligates herself, and the Lord will release her. 9 "Any vow or obligation taken by a widow or divorced woman will be binding on her. 10 "If a woman living with her husband makes a vow or obligates herself by a pledge under oath 11 and her husband hears about it but says nothing to her and does not forbid her, then all her vows or the pledges by which she obligated herself will stand. 12 But if her husband nullifies them when he hears about them, then none of the vows or pledges that came from her lips will stand. Her husband has nullified them, and the Lord will release her. 13 Her husband may confirm or nullify any vow she makes or any sworn pledge to deny herself. 14 But if her husband says nothing to her about it from day to day, then he confirms all her vows or the pledges binding on her. He confirms them by saying nothing to her when he hears about them. 15 If, however, he nullifies them some time after he hears about them, then he is responsible for her guilt." 16 These are the regulations the Lord gave Moses concerning relationships between a man and his wife, and between a father and his young daughter still living in his house. (NIV)

On a practical level, living this out requires communication. If a wife didn't talk to her to her husband, or the husband didn't communicate his desires, it would cause numerous problems. The same would go for a father and daughter, especially when the daughter is on the upper side of being a "young woman". In this, the law mandated what most married couples know, or ultimately come to know; you need to be together in making decisions.

Take note that a woman not living in her parent's home, or having a husband, is free to make her own decisions which are then binding upon herself (i.e. verse 9). Without the husband or father, the woman or mother is the top of this authority structure, under God of course. This still makes her responsible for any children and, likewise, any children to her.

God - Church [Elders & Deacons - Husbands/Fathers - Mothers - Children]

To administer and safe-guard the church, God established an authority structure here as well. The two offices or positions specific to the church are elders and deacons. Without getting into a lot of details, beyond the scope of this article, a quick summary will suffice. Elders (which include and are synonymous with pastors and bishops) are to be men who are tried and tested, capable of teaching, and sound in their faith. They are especially charged with making sure that everything is done in an orderly way, to keep the wolves out, and to administer discipline on behalf of the church to maintain its purity. The church is intended to have a plurality of elders, as seen from usage in Scriptures, entrusting these important matters to more than one individual. Deacons, while likewise being godly individuals, may be men or women who have particular charge of overseeing and administering the physical care of church. While this could be extrapolated into caring for and administering the physical property of the church, their primary focus was in making sure that the people (who are the church) are taken care of.

Practically speaking, the elders are in charge of all things doctrinal or instructional, whether during a church service, or without, in regards to the entirety of the fellowship of believers. Deacons, while they may be otherwise involved in instructional ministry under the authority of the elders, have a primary focus that is beyond this instructional ministry, specifically the physical care of believers.

While most clearly see the deacons as being servants of the church, the elders are no less. Elders serve each other and the entire body out of genuine love for it, not out of compulsion, compensation, or autocratic power. In fact, their ability to serve is bound up in the voluntary submission of the church. When one person becomes the unquestioned "head" of the church, they had usurped the authority entrusted equally to the totality of elders. As always, Jesus (the ultimate authority) provides perfect example of this servant care. In reading this following account, take note that Jesus was not focused on the physical act of washing someone's feet, he was using it as a visual to speak of spiritual things.2

John 13:3-17 Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; 4 so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5 After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him. 6 He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" 7 Jesus replied, "You do not realize now what I am doing, but later you will understand." 8 "No," said Peter, "you shall never wash my feet." Jesus answered, "Unless I wash you, you have no part with me." 9 "Then, Lord," Simon Peter replied, "not just my feet but my hands and my head as well!" 10 Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." 11 For he knew who was going to betray him, and that was why he said not every one was clean. 12 When he had finished washing their feet, he put on his clothes and returned to his place. "Do you understand what I have done for you?" he asked them. 13 "You call me 'Teacher' and 'Lord,' and rightly so, for that is what I am. 14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. 15 I have set you an example that you should do as I have done for you. 16 I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. 17 Now that you know these things, you will be blessed if you do them. (NIV)

Church leadership is supposed to be different from all worldly forms. This is a leadership that washes each other's feet; caring for each other, correcting each other, humbly willing to truly serve, and not as elite but as equal servants to all others. Leadership that exalts itself over those being served, or rules with dictatorial control, is not God's leadership for the church.

Mark 10:42-45 Jesus called them together and said, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 43 Not so with you. Instead, whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (NIV)

Likewise, leadership in the church is not to be bound up in titles or honorifics. While tasks and authority within the church may be applied to individuals to designate their duties (i.e. apostle, teacher, elder, pastor, deacon), this is not to give them a title which exalts them above others. If an individual holds their title as making them better than others, especially if it is a manmade designation (i.e. Doctor, Reverend, Most Reverend, Licentiate, Pope, Father3, they have exalted themselves in a non-scriptural manner.

Matthew 23:8-12 "But you are not to be called 'Rabbi,' for you have only one Master and you are all brothers. 9 And do not call anyone on earth 'father,' for you have one Father, and he is in heaven. 10 Nor are you to be called 'teacher,' for you have one Teacher, the Christ. 11 The greatest among you will be your servant. 12 For whoever exalts himself will be humbled, and whoever humbles himself will be exalted. (NIV)

In the church, the authority structure of the family follows that of the elders and deacons. To assure that this would be done orderly, God established clear rules for who was to do what and reaffirmed this subsequent order of the family. Be very clear that each passage to follow assumes, and does not override, the preexisting authority structure of the family still functioning within the greater of the church.

The next passage to be considered, by Paul, is one that has often been misused and broken into seemingly unrelated pieces. Here it is provided in its fullness to establish a greater context. Of course the verses prior to this could even be given, most of all they provide evidence that Paul was writing to the church. This was a message for the church, which presupposes especially the church authorities who were to make sure that this was taught and followed (though everyone in the church is likewise responsible).

1 Corinthians 14:26-40 What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church. 27 If anyone speaks in a tongue, two - or at the most three - should speak, one at a time, and someone must interpret. 28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God. 29 Two or three prophets should speak, and the others should weigh carefully what is said. 30 And if a revelation comes to someone who is sitting down, the first speaker should stop. 31 For you can all prophesy in turn so that everyone may be instructed and encouraged. 32 The spirits of prophets are subject to the control of prophets. 33 For God is not a God of disorder but of peace. As in all the congregations of the saints, 34 women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. 35 If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. 36 Did the word of God originate with you? Or are you the only people it has reached? 37 If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command. 38 If he ignores this, he himself will be ignored. 39 Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. 40 But everything should be done in a fitting and orderly way. (NIV) 4

Here the orderly administration of gifts in the church is in view. In specific the elders were to safe guard this. If some was speaking in tongues without an interpreter, or prophesying something that was not in line with Scriptures, first and foremost the elders should be dealing with it. Secondly the men (fathers, husbands) of the church are responsible. Paul then specifically directs attention to the Law - the Mosaic Law - to restate that wives are responsible to their husbands. It is not to be a wife who challenges the false prophet, it must be her husband. If they need to discuss this, it should be done at home. If a wife is out of line, it's the husband that is to deal with her. This issue of silence is specific, it's wives who are subject to their husbands and this doesn't change in the church. But, wait a minute, you might be thinking - doesn't the text say "women", meaning all women?

The word translated "women" is the Greek word "gune". Throughout the New Testament, this word is almost equally used to mean women in general and wives in specific. As the Complete Word Study Dictionary of the New Testament says regarding this word, "Whether a female or a wife is meant depends on context." Verse 35, following and truly a part of the thought of verse 34, speaks of husbands. This, by context, makes "wives" a better translation than "women" in this passage.5 The focus was on acknowledging family order within church order. If there is a problem, the husband is to exercise authority over his wife. (For a longer, more technical discussion of this passage, the related article from the Complete Word Study Dictionary: New Testament is included in this end note10. Though not explicit in the text, this would also presuppose parents likewise exercising authority over their children within the gathering of the church as well. It was not necessary for the Paul to spell out that requirement as it was universally understood; here he was clarifying the authority structure that might have been questioned in light of the high status of woman within God's church. Paul returns to this topic a few times...

1 Timothy 2:8-14 I want men everywhere to lift up holy hands in prayer, without anger or disputing. 9 I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, 10 but with good deeds, appropriate for women who profess to worship God. 11 A woman should learn in quietness and full submission. 12 I do not permit a woman to teach or to have authority over a man; she must be silent. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner. (NIV)

Once again, the word "woman" in verse 11 is the word "gune". Even as this word can mean wife by context, so too the word translated man ("aner") can be translated "husband" by context. In light of other passages on this subject, and even in regards to verse 13, speaking not only of the first man and woman but also the first husband and wife, I would argue that the more specific "wife" and "husband" are in view in this passage as well. Her silence is only in regards to submitting to the authority of her husband. Truly, the key issue in the passage is in regards to lines of authority (verse 12), not establishing a new one, but re-expressing that of the family within the church. In this view, could the wife speak to others in the church? Certainly! As long as it was in agreement with and under the authority of her husband. Imagine... a husband and wife having to talk through things at home and be in agreement before any presentation within the church! Not only would this contribute to the order of the church, but what an example it would set for their children as well.

Unlike the pagan word around them, Jesus and his apostles clearly showed and taught that women were equally valuable to God. His authority structures do not make any negative or positive statement regarding the worth or value of one over another. They are given for the purpose of maintaining order and peace within society, the family, and the church. But, again, as for worth and value and being recipients of God's promises and grace, we're all equal no matter where we fall within each (or any) of the authority structures.

Galatians 3:26-29 You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham's seed, and heirs according to the promise. (NIV)

For any authority structure to work there must be clearly defined rules as to who gets the final say and who is required to submit. God goes even further, at times, explaining and exampling what actions would especially cause problems. The goal is still peace which is maintained by being orderly.

Colossians 3:15-25 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16 Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. 17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be harsh with them. 20 Children, obey your parents in everything, for this pleases the Lord. 21 Fathers, do not embitter your children, or they will become discouraged. 22 Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. 23 Whatever you do, work at it with all your heart, as working for the Lord, not for men, 24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. 25 Anyone who does wrong will be repaid for his wrong, and there is no favoritism. (NIV)

It can't be emphasized enough that this passage, and many others regarding authority structures, are about being orderly. Prior to the above passage in Colossians chapter 3, Paul, before reemphasizing the need for orderliness and some details on how to practice it, commended the Colossian church for exactly that. This presupposes that even those who are orderly still need to be reminded about it. Disorder is a natural byproduct of living in a fallen world and, if given a chance, we all end up falling in to it.

Colossians 2:5 For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is. (NIV)

All too often churches teach orderliness as a subjective matter, church leadership or the pastor being the sole arbiter of what is proper, but God did not leave it that vague. The primary authority structure is objectively laid out for the church throughout God's word, which makes sense for such an important subject and part of all believers' lives.

Another passage, similar to the one considered in Colossians chapter 3 above, is found in Ephesians. It too is providing details on how to remain orderly; be wise not unwise; don't get drunk; speak to one another; submit to one another; wives submit to your husbands; husbands love your wives; children obey your parents; slaves obey your masters.6

Ephesians 5:15-6:9 15 Be very careful, then, how you live - not as unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17 Therefore do not be foolish, but understand what the Lord's will is. 18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. 19 Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, 20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. 21 Submit to one another out of reverence for Christ. 22 Wives, submit to your husbands as to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. 28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church- 30 for we are members of his body. 31 "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh." 32 This is a profound mystery - but I am talking about Christ and the church. 33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband. 6 Children, obey your parents in the Lord, for this is right. 2 "Honor your father and mother"-which is the first commandment with a promise- 3 "that it may go well with you and that you may enjoy long life on the earth." 4 Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord. 5 Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. 6 Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. 7 Serve wholeheartedly, as if you were serving the Lord, not men, 8 because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free. 9 And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him. (NIV)

Nowhere does this passage in Ephesians presuppose absolute silence of women among the church7. If 1 Timothy 2:11 means absolute silence for a woman, as some have taken it, how could all the church be speaking to one another in "psalms, hymns and spiritual songs"? As already stated, this issue of silence is in regards to submitting to their husband's authority, even as a child also must submit to their parent's authority and be silent before them. Both topics naturally follow any statement on speaking in the church - as they did in this passage.

Many additional passages also address ways to keep things orderly within the church8, including respect for elders (by age) and that the elders (by age) should be instructing those younger than themselves. Even a discussion on head covering during prayer pertains to this topic as a symbol of submission to authority9.

True authority should respect and listen too all those who they are responsible for, in government, the church and the family. In many (perhaps most) instances this will result in a mutual plan of action. The only time authority needs to act independently and unilaterally is when there is no agreement and a decision must be made for the good of all. Let all things be done orderly!

End Notes

1. Additional New Testament passages in regards to governmental authority include:

Titus 3:1-2 Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, 2 to slander no one, to be peaceable and considerate, and to show true humility toward all men. (NIV)

1 Peter 2:13-15 Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God's will that by doing good you should silence the ignorant talk of foolish men. (NIV)

In holding that these authorities are established under God, it presupposes what was clearly specified in the Law of Moses; all governmental authority has a requirement to be fair and just. For this they are accountable to God.

Deuteronomy 16:18-20 Appoint judges and officials for each of your tribes in every town the Lord your God is giving you, and they shall judge the people fairly. 19 Do not pervert justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. 20 Follow justice and justice alone, so that you may live and possess the land the Lord your God is giving you. (NIV)

2. Jesus spoke at all times in parables (word pictures) and undoubtedly His actions were in accordance with His words. Using both His words and actions He illustrated spiritual truths. For example; when Jesus told Peter to "feed my sheep (John 21:17)" he was likewise speaking of caring spiritually for people. This does not minimize also caring for them physically, as this too is clearly shown to be an aspect of living out that spiritual care (Mark 14:7; Mark 9:41; James 2:15-18), but it cannot be apart from the greater purpose and focus.

Matthew 13:34-35 Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable. 35 So was fulfilled what was spoken through the prophet: "I will open my mouth in parables, I will utter things hidden since the creation of the world." (NIV)

3. "Father" becomes a manmade title when it is applied to someone who is not your natural or adopted father. This title can be legitimately applied to your biological father, a human adoptive father, and most of all spiritually in regards to our Heavenly Father.

4. 1 Corinthians 14:26-40, again, from the Amplified Version:

26 What then, brethren, is [the right course]? When you meet together, each one has a hymn, a teaching, a disclosure of special knowledge or information, an utterance in a [strange] tongue, or an interpretation of it. [But] let everything be constructive and edifying and for the good of all. 27 If some speak in a [strange] tongue, let the number be limited to two or at the most three, and each one [taking his] turn, and let one interpret and explain [what is said]. 28 But if there is no one to do the interpreting, let each of them keep still in church and talk to himself and to God. 29 So let two or three prophets speak [those inspired to preach or teach], while the rest pay attention and weigh and discern what is said. 30 But if an inspired revelation comes to another who is sitting by, then let the first one be silent. 31 For in this way you can give testimony [prophesying and thus interpreting the divine will and purpose] one by one, so that all may be instructed and all may be stimulated and encouraged; 32 For the spirits of the prophets (the speakers in tongues) are under the speaker's control [and subject to being silenced as may be necessary], 33 For He [Who is the source of their prophesying] is not a God of confusion and disorder but of peace and order. As [is the practice] in all the churches of the saints (God's people), 34 The women should keep quiet in the churches, for they are not authorized to speak, but should take a secondary and subordinate place, just as the Law also says. [Gen 3:16.] 35 But if there is anything they want to learn, they should ask their own husbands at home, for it is disgraceful for a woman to talk in church [for her to usurp and exercise authority over men in the church]. 36 What! Did the word of the Lord originate with you [Corinthians], or has it reached only you? 37 If anyone thinks and claims that he is a prophet [filled with and governed by the Holy Spirit of God and inspired to interpret the divine will and purpose in preaching or teaching] or has any other spiritual endowment, let him understand (recognize and acknowledge) that what I am writing to you is a command of the Lord. 38 But if anyone disregards or does not recognize [that it is a command of the Lord], he is disregarded and not recognized [he is one whom God knows not]. 39 So [to conclude], my brethren, earnestly desire and set your hearts on prophesying (on being inspired to preach and teach and to interpret God's will and purpose), and do not forbid or hinder speaking in [unknown] tongues. 40 But all things should be done with regard to decency and propriety and in an orderly fashion. (AMP)

Also refer to the following end note for how another translation deals with a key portion of this passage.

5. A few translations do use the word "wives" in place of the traditional rendering of "women". Quite significantly the Complete Jewish Bible makes this and this passages' reference to the Law very clear.

1 Corinthians 14:33b-35 As in all the congregations of God's people, 34 let the wives remain silent when the congregation meets; they are certainly not permitted to speak out. Rather, let them remain subordinate, as also the Torah says; 35 and if there is something they want to know, let them ask their own husbands at home; for it is shameful for a woman to speak out in a congregational meeting. (CJB)

6. Slavery is an indirect part of this examination of authority. While any discussion of slavery immediately invokes images of the relatively modern slave trade which existed in the United States and Europe, a historic understanding must be in view. Within the Bible, slavery was accepted as a common practice, yet highly regulated within the Law of Moses. One common circumstance for slavery was a person selling themselves due to debt or need. The Law specifically made this a term contract, with automatic freedom being granted in the Sabbath year of rest (see Exodus 21:2). Even forced slavery, due to non-payment of debt, was limited in duration (see Leviticus 25:39-43) and specific admonition to treat the well was likewise mandated. Captives from wars and foreign nations did not have such limitations on duration but the same calls for fair treatment still applied. Regardless, by Roman times, their version of slavery was the norm, part of the social structure of the Roman world, and devoid of many of the protections within Mosaic Law. Of course, all forms of slavery were subject to abuses even as all forms of authority can be misused.

When Paul adds slavery into his list of established authorities, it is no different than acknowledging governmental authority. This slavery was government approved and regulated, making a slave and master relationship merely another level of societal authority. In telling people to honor and obey the government, even when Pagan and sometimes ruthless, this was likewise a call to honor the bonds of authority in slavery, even when less than benevolent or fair.

1 Peter 2:13-18 Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God's will that by doing good you should silence the ignorant talk of foolish men. 16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king. 18 Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. (NIV)

The following passage in Titus is a continuation and part of a discussion on authorities:

Titus 2:9-10 Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, 10 and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive. (NIV)

Another two passages, that also follow and were part of discussions on authorities, are in Ephesians and Colossians; each clearly adds the warning to treat slaves well.

Ephesians 6:5-9 Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. 6 Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. 7 Serve wholeheartedly, as if you were serving the Lord, not men, 8 because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free. 9 And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him. (NIV)

Colossians 3:22-4:1 Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. 23 Whatever you do, work at it with all your heart, as working for the Lord, not for men, 24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. 25 Anyone who does wrong will be repaid for his wrong, and there is no favoritism. 4 Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven. (NIV)

So was Paul saying that a slave was destined to be a slave forever (since Roman law didn't mandate release such as Mosaic Law)? No at all! What Paul was advocating was to use legal means to gain your freedom if you could obtain it. Petitioning government, purchasing freedom, seeking this from masters, etc., were all possibilities in view. As the next passage shows; Paul did not want people to become slaves, or remain a slave - if they could obtain their freedom legally and orderly within the established governmental order.

1 Corinthians 7:20-24 Each one should remain in the situation which he was in when God called him. 21 Were you a slave when you were called? Don't let it trouble you - although if you can gain your freedom, do so. 22 For he who was a slave when he was called by the Lord is the Lord's freedman; similarly, he who was a free man when he was called is Christ's slave. 23 You were bought at a price; do not become slaves of men. 24 Brothers, each man, as responsible to God, should remain in the situation God called him to. (NIV)

7. What confuses a lot of people is misinterpreting the word "church". Traditional interpretation, heavily influenced by pre-reformation Roman Catholicism, holds a church to be some type of sacred building. This is not what the word means. In fact, the church is never portrayed in Scriptures as being a building; it is simply a gathering of the "called out ones", or, in other words, "believers."

All of the authority structure established in Scriptures for the church exists for any gathering of saints regardless of where it is held, be it in a formal building, a house, or a public space. Those who try and limit their interpretation to mean only in the sacred building do so apart from and in opposition to a Scriptural understanding of what the church is.

8. A few additional passages establishing ways to keep things orderly include:

1 Corinthians 11:17-22 In the following directives I have no praise for you, for your meetings do more harm than good. 18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. 19 No doubt there have to be differences among you to show which of you have God's approval. 20 When you come together, it is not the Lord's Supper you eat, 21 for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. 22 Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not! (NIV)

1 Timothy 5:1-3 Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, 2 older women as mothers, and younger women as sisters, with absolute purity. (NIV)

Titus 2:1-10 You must teach what is in accord with sound doctrine. 2 Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance. 3 Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. 4 Then they can train the younger women to love their husbands and children, 5 to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God. 6 Similarly, encourage the young men to be self-controlled. 7 In everything set them an example by doing what is good. In your teaching show integrity, seriousness 8 and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us. 9 Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, 10 and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive.

9. 1 Corinthians 11:1-5...

Follow my example, as I follow the example of Christ. 2 I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. 3 Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. 4 Every man who prays or prophesies with his head covered dishonors his head. 5 And every woman who prays or prophesies with her head uncovered dishonors her head - it is just as though her head were shaved. (NIV)

10. The following excerpt properly addresses the significance of translating woman as wife instead. In section B, though it seems to focus on the gift of tongues, I believe that the passage has a broader view including examining prophets and testing all of what is being taught in the church (the exercising of many gifts). Also, in section C, where it casually states that the New Testament church did not allow woman to be deacons, I believe this to be an error. At least one New Testament passages directly applies that title ("diakonos") to a woman (i.e. Romans 16:1). Apologies for how the Greek words, in this excerpt, sometimes appear partially as symbols. This is a side effect of taking excerpts from digital sources. Number references given for any words are Strong's numbers so you can look them up.

1 Corinthians 14:34 (NT:1135) (IX) (a) The confusion regarding the word gun¢¡ being translated "woman" instead of "wife" is primarily related to whether they should speak in a local assembly of believers. Is a woman supposed to be totally silent during a Christian worship service? Paul discusses this in 1 Cor 14:33-40. His concern in this discussion is not whether a woman should remain totally silent in the worship service and only men should speak, but whether confusion and improper behavior could result from excessive participation by women. See how the discussion begins with verse thirty-three, "For God is not the author of confusion, but of peace, as in all churches of the saints," and also how the discussion closes in verse forty, "Let all things be done decently and in order." Here, however, he does not speak about women in general, but about the wives of husbands who were together with them in the assembly of believers worshiping Christ. In verse thirty-four the translation should not be "Let your women keep silence in the churches," but "Let your wives be silent in the churches" (a.t.). No man as such has authority to forbid a woman to speak, but a husband has authority over his wife when he sees that disorder may result from her speaking. The command, therefore, is given to husbands worshiping with their wives in a local assembly because only they are the head of the home. Taken in the total context, it seems that women were starting to speak in an unknown tongue as practiced in Corinth, and it was the duty of their husbands to restrain them. Husbands were the only ones who had the right to do so. (We are speaking of direct and personal authority over a woman. A man acting in the capacity of an elder would have ex officio authority to govern the assembly.) The concern of the Apostle Paul is expressed in 1 Cor 14:23, "If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad (maínesthe [3105])?" The admonition of Paul is that no wife who worships with her husband in a local congregation should give the impression to those present that Christians behave improperly.

(B) As further substantiation that 1 Cor 14:34-35 does not refer to women in general, but to wives, two things must be pointed out: (1) The use of the verb hupotássomai (5293), to be subject, to take one's proper place under, in verse thirty-four, "Let your women [wives, for only one's wife can be spoken of as one's woman] keep silence in the churches: for it is not permitted unto them to speak [laléœ {2980}, to speak, 1 Cor 14:2, 4, 5, 6, 9, 11, 13, 18, 19, 21, 23, 27, 28, 29, 34, 39, a word used to form glossolalía which was prevalent in Corinth and a verb which stands in contrast to légœ {3004}, to speak intelligently], but they are commanded to be under obedience as also saith the law." The phrase "they are commanded to be under obedience" is translated from one Gr. word, hupotássesthai, the pres. inf. mid. of hupotássomai, which is the term explicitly used in the wife / husband relationship (Eph 5:22; Col 3:18; Titus 2:5; 1 Peter 3:1,5) meaning to take one's proper position under. See an¢¡r (435, XI, B), man, husband. (2) There is an explicit reference to husbands and wives in verse thirty-five, "And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church." The particular reference to gunaixín, the pl. dat. of gun¢¡, must refer to the wives spoken of in the first part of the verse, and by natural extension to women in general. The logic of this is as follows: If married women are to wait until they get home to ask their husbands to explain certain items of concern, who are the single women to ask? The implication is that regardless of who they ask they are not to ask publicly in church, but to ask in private. Not to ask in a public worship service is part of the decorum of church gathering. As women should not ask during public worship, men also should learn in silence. Interruption by anyone, man or woman, married or unmarried, of a church service is improper and brings confusion. A woman's abrupt interruption of the service was disorderly not merely because of its disruptive effect upon the order of the church meeting, but also because such action represented a clear transgression of her divinely ordained role of submission. So it was especially important that she speak only when recognized by those controlling the meeting. No one should create confusion; and in order to control this at least partially, the husbands must instruct their wives not to speak out of turn in public worship. As for women in public worship who may not have husbands worshiping with them, they must adhere to the same rules of order as the male worshipers.

(C) The translation of ándras or an¢¡r (435) in 1 Cor 14:35 as "husbands," "And if they will learn anything, let them ask their "husbands" (a.t.) at home: for it is a shame for "women" (a.t.) to speak in the church," was correct. However, the translators were correct only partially when they translated gunaixín, the dat. pl. of gun¢¡, as "wives" in the first occurrence, as they should have similarly translated it "wives" also in the second occurrence (see X, B). It should be "wives" and women by extension since wives are women. The corresponding word to "husband" is not "woman," but "wife." Although the teaching of the NT is that we do not have women as bishops, elders, or deacons in a local church, yet it is not forbidden for women, under the authority of the elders, to participate categorically in praying or prophesying in the local assembly. The restrictions of public worship found in 1 Cor 14:26-33 apply to single women as contrasted with men, being equal in the sight of God (1 Peter 3:7). A woman per se is not inferior to a man in a relationship with God. However, as a unit of one body made up of husband and wife, the wife is under the husband in her proper order of creation and function.

(D) 1 Tim 2:12 should not be interpreted as a prohibition by Paul for any woman to teach, but only for a wife when that teaching may be construed by those who hear her to think that she is dominant in her relationship with her husband. "But I suffer not a woman [gunaikí, which should be translated a wife or a woman in her relationship as a wife] to teach [didáskein, the pres. inf. of didáskœ {1321}, to teach, indicating continuity of teaching which may be interpreted as lording it over her husband]." If this were a prohibition of a woman teaching men, it would have said authentéœ (831), to usurp authority over men, andrœ¡n (435), the pl. gen. instead of the sing. gen., instead of andrós, in the sing. meaning over man, referring to her own husband. (It must be conceded, however, that the sing. noun could be collective.) Paul is anxious to make very clear here that no woman through her teaching should give the impression that she is the boss and lording it over her husband. If any such impression is given at any time, then she should keep quiet (h¢suchía [2271], be undisturbed and not disturbing others. The word h¢suchía is the ant. of tarach¢¡ [5016], disturbance). The word does not mean silence, which would have been indicated by sig¢¡ (4602), silence, the verbal form of which is used in 1 Cor 14:34. The relationship expressed in 1 Tim 2:13 is not that of Adam and Eve as man and woman, but rather as husband and wife.

(from The Complete Word Study Dictionary: New Testament © 1992 by AMG International, Inc. Revised Edition, 1993)

11. Some, especially with an American understanding of authority, will take issue with the fact that my chart shows the church subordinate to national government. Because a government chooses to not regulate its churches does not mean it doesn't have a right do so. Even those who claim an inherent right for churches to not be regulated by government somewhat allow for it. They would acknowledge that a church doesn't have the right to break just laws of the land and, if they do, that the church should suffer the legal consequences of their choice.

To say that a church is subordinate to government is to acknowledge that the church must submit to the dictates of national law only wherein it does not violate the decrees of the higher authority, namely God, who is over both. No church should fear doing what is right, in the eyes of God and the government, yet wherein the laws of the government are unjust and in violation of the higher authority, the church has a duty to follower the greater. If this should result in consequences from the lesser, so be it; it is the higher authority that will be accountable to God for their wrongdoing.

12. When you consider that submitting is to place yourself under or beneath someone, it makes one particular verse stand out.

Ephesians 5:21 Submit to one another out of reverence for Christ. (NIV)

How can everyone place themselves beneath everyone else? The answer is in the inverse... If we put everyone else first, we seek the good of the whole rather than focusing on ourselves!

(c) 2008 Brent MacDonald/LTM. Duplication is permitted as long as the source is cited.