Numerous Contested Passages & The Lessons They Teach

Women Ministers:
We'll start our overview of women in the scripture with different women ministers. The following passages are often taken out of context to promote women preachers. Let's see what's really detailed:

Priscilla

And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. Acts 18:2

As you can see, Aquila and Priscilla were husband and wife. They're always mentioned together. In the following verses, pay attention to the name order:

19 Salute Prisca and Aquila and the household of Onesiphorus. II Timothy 4:19

3 Greet Priscilla and Aquila my helpers in Christ Jesus: Romans 16:3

18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. Acts 18:18

I heard the argument that, in the Greek, the leader's name's always mentioned first, which supposedly proved Priscilla to be the leader. The name order argument is full of errors. First, if this was so, it would be consistent throughout the New Testament, but isn't (Luke 2:16; 2:43; here Joseph and Mary are alternated). It would also be consistent about this couple, but isn't. In Acts 18:2 it's Aquila first, then Priscilla. This is repeated in Acts 18:26.
Now see the name order in the following passages:

26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. Acts 18:26

19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. I Corinthians 16:19

(Note: The text in I Corinthians in many modern Bible versions does reverse the name order. The Greek Textus Receptus, the Stephanus Text - base text of the King James Version, and the vast majority of all presently possessed ancient biblical texts - the Majority Text - have the names in the order shown.) These passages would destroy the name order theory. For argument's sake, let's assume it was true. It would prove Aquila was the leader, since he's mentioned first in passages where authority's shown. When she's mentioned first, it's in passages sending greetings or mentioning a trip they went on.
The other issue over this couple refers to Acts 18:26, quoted above. We find, "they took him unto them and expounded unto him,". Right off, it doesn't mean she did the teaching, but that they worked together. In a husband and wife ministry, there are numerous capacities in which the woman can minister. She can teach women and children, or back him up musically in a music ministry. If need be, she could find references for her husband in the scriptures, so he could use them with the man he was teaching. She could help in a number ways, without meaning she taught. Her presence in support would fulfill the statement of this verse. A voice of Amen and a demeanor of care can go a long ways. This passage is similar to a previously mentioned section where the man represented his whole family. This would be especially pertinent since she was with him at the time. It's identical in structure to Acts 4:5-7: The question wasn't 'asked about', but used the exact words. It shows one person asked, but the others were represented with him. Consider Luke 14:9 and Psalm 99:6,7 which are perfect examples of this figure of speech. Seeing the proof of various possibilities, it would be wrong to say this passage proves women are allowed to teach men.

Phebe & Mary

1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea; 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she has been a succourer of many, and of myself also. 6 Greet Mary, who bestowed much labour on us . Romans 16:1,2,6

Phebe was a "succourer". A succourers one who takes in and provides housing and food, etc. for strangers. This is what Lydia did with Paul and his companions (Acts 16:14). The church was told to assist Phebe. This help could have been in providing supplies she needed so she could continue helping people. Women leading or teaching the men is forbidden, not cooperation. In Acts, Stephen and others were chosen to care for the widows in the church. This is like Phebe did. Marys also noted as laboring in this manner for the Apostle and his company. It shows how women can minister, which brings the testimony of the love of the Gospel. In a form, Rahab was a "succourer" as well (Joshua 6:25).

Euodias & Syntche

I beseech Euodias, and beseech Syntche, that they be of the same mind in the Lord. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life. Philippians 4:2,3

Some say this proves it's proper for women to teach and lead men. First, it shows that two women had trouble not bickering with each other. This happens with newborn believers of the lowest position up to skirmishes between apostles themselves (Acts 15:35-40; I Corinthians 1:11; 3:1). We can see women aided in the laboring of the Gospel with Paul. This could easily have been done by the women ministering to women and children, and even baptizing women and children. Some could've been ministering to the sick or those in prison, or the hungry, or the poor, or any other number of things. To take this as proof of women becoming teachers and leaders of men, is taking too much liberty with this passage.

Seven Daughters of Philip

And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy. And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. Acts 21:8-11

Some people use this intending to prove the opposite of what's shown. As we've seen, women got together for a time of their own. In these times, women prophesied, taught and prayed (I Corinthians 11:4,5). Take a closer look at this passage, we see that even though there were four prophetesses, they kept silent. When a message was to be given to Paul, a man made a trip, a minimum of 35 miles (remember, they didn't have cars), to give Paul this message. If it were right before God, for the women to deliver the message, I'm sure they would've. They were at hand. Their convenience was put aside for the inconvenience of the distance Agabus had to travel. This passage actually indicates women are to keep silence before the men, but women do have their places of ministry.

Women & Servants:
The following passages are taken to promote women leadership. Let's check these out:

Mary

1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. John 2:1-5

From verse 1, and verses 3-5, we can pretty safely assume Mary was involved in the 'behind the scenes' help at the wedding. We're told Jesus and his disciples were the ones invited, verse 2. During the wedding feast, they ran out of wine. In the passage, we're only told the pertinent information to the point of the miracle. The full scenario probably had the servants coming to Mary to get wine. Finding the wine all gone, she asked Jesus for help, then told the servants in a fashion, "He's the one who can help you." What took place didn't show women ruled over men. Women being in charge of the wine would be considered a responsibility of one keeping the home. These servants went to Mary to get what she was providing. She basically had to say, "We've run out, I can't help you, but Jesus can."

Esther

10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai; 11 All the king's servants, and the people of the king's provinces do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days. 12 And they told to Mordecai Esther's words. 13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews. 14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this? 15 Then Esther bade them return Mordecai this answer, 16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish. 17 So Mordecai went his way, and did according to all that Esther had commanded him. Esther 4:10-17

To start off, look at the nature of the book of Esther. Esther isn't a book outlining proper conduct. Its purpose is to show God's providential preservation of the Jews. An example is that Esther was married off to a non-Jew. No statement of condemnation or approval is mentioned, just the fact. Under the law, however, this is forbidden. Care needs to be made in using Esther to justify or condemn a particular act or lifestyle. Looking at the above passage, Esther wasn't asked to do anything wrong. She was asked to request justice. Notice the word 'command'. Esther was appointed a guard by the King to meet her needs, who was Hatach (Esther 4:5). Being the queen was like being a prisoner with all her desires granted, but freedom. Hatach was the prison guard. He was first under the king. If he'd been first under Esther, she would've gone out to talk with Mordecai herself, or had him come to see her. Such as her situation was, she used Hatach as her telephone. Her final response to Mordecai was submission, even though the word "command" was used in verse 17. We can see this from her response in verses 15 and 16. Her submission was a type of, "If you want me to do this, you better do this for me." We can see she wasn't teaching or exercising authority over men, for Hatach was under the King's authority.

In a modern world scenario, this would be similar to a woman's hiring the services of some carpentry service. They find out what she'd like done and do it. Their boss and employer is the contracting company, she doesn't become their boss. Let's look at it in reverse. Say a man hired a woman to cater a party. She says she needs some things to do it at his place. She's not exercising unlawful authority over him. She's expressing a need to be able to be of better service. For a woman to employ a man to be under her authority, is authoritatively wrong. For the man to honor her authority isn't wrong, for authority is still authority. (Example: A woman President, or like England had, a woman Prime Minister.) This bears the same problem dealt with in I Corinthians 5:9-13. It's a problem of the world, but shouldn't be found among members of Christ. In the body, it's a sin and should be dealt with as such.

Abigail
The final account of women dealing with servants is found in I Samuel 25:14-20. In Abigail's going to David, note Abigail approached David crying for mercy:

23 And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground, 24 And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. 35 So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person. I Samuel 25:23,24,35

In her request for mercy, she also gave counsel. The purpose of that counsel was to stop him from a sin he was about to commit. A woman has the right and obligation to confront sin in a fellow servant of the Lord.

And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal. I Samuel 25:19

She had personal servants. These could've been women (women were given female servants when they got married - Genesis 24:61, example) or young males that hadn't reached the point of manhood, (I Samuel 20:37). The Hebrew word here could easily be referring to boys. It's a word that implies youth or child.

Women & Men:
There are five counts in scripture of women speaking out to men that need viewing. They've been used to promote women leadership:

The Wise Woman
The first case is of a woman who yelled to a soldier to stop an attack against her city:

14 And he went through all the tribes of Israel unto Abel, and to Bethmaachah, and all the Berites: and they were gathered together, and went also after him. 15 And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down. 16 Then cried a wise woman out of the city, Hear, hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee. 17 And when he was come near unto her, the woman said, Art thou Joab? And he answered, I am he. Then she said unto him, hear the words of thine handmaid. And he answered, I do hear. 18 Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter. 19 I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the Lord? 20 And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy. 21 The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall. 22 Then the woman went unto all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem unto the king. II Samuel 20:14-22

The city was going into battle. This lady was quoting an old saying which meant she wanted try and settle the problem peacefully. The quote runs to the end of verse 18, not to the word Abel. She was wise because she figured out a way and sought to solve the dispute peaceably and justly. The crime the criminal in their city had committed was treason. Rebellion against God's anointed (I Samuel 16:1-13) carried with it the death penalty (I Samuel 26:9; II Samuel 1:13-16). The woman's promising the head of the criminal wasn't beyond her right. She was promising law and order would be done. She went to the people, in verse 22, to see justice was carried out. If they'd refused to execute Sheba, under the Old Testament, the woman would've been within her right to seek his execution herself. She was subject to God's law first, if it came to a conflict between the city law and God's law (Example: Daniel 6:11-22).

Elizabeth

Now Elisabeth's full time came that she should be delivered; and she brought forth a son. And her neighbors and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, his name is John. And they marvelled all. Luke 1:57-63

We have Elisabeth making a correction that was in direct relation to her, and their obedience to God, in naming the child (Luke 1:13). She spoke because her husband was physically unable. You'll notice, however, after she pointed out the correction, they went to her husband, Zacharias, to seek his will, seeing he was the head. His decision decided if the correction stood or not. If it hadn't, they wouldn't have bothered asking him after his wife had made the correction.

Praising Woman
There's the woman who shouted in the crowd:

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said, Yea rather, blessed are they that hear the word of God, and keep it. Luke 11:27, 28

The woman was was both praising and rejoicing, which was fine. Praising in her saying to Christ how it must've been a blessing for his mother to have Him as her son. Rejoicing that a woman was granted to bear a son such as Christ. Christ spoke a correction to her misguided rejoicing, It's to be over those who obey God's Word, not over the blessing which people receive from God. Praise God for His blessings, Christ said Yea. Man's focus tends to fall on the blessings God gives us, not on what God wants from us. Those who are counted most blessed in God's eyes, are accounted blessed for a different reason to that which man would account blessed.

Annah
In Luke we have the account of Anna:

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. Luke 2:36-38

Anna was a godly lady who was purely and uninterruptedly devoted to God. She's a wonderful example. The things that excited her most are the sort of things that should excite all of us the most. When some of us get a new car, we drive it around and make sure everyone we know sees it, because we're excited about it. How much more, if your heart was fully towards God as Anna's was, would you rejoice and tell everyone you knew, about seeing the promised Messiah! A womans free to share and fellowship with men. Anna did so here, verse 38. Don't let any twist this verse, saying it means she went preaching. That would be like saying the person showing us her new car is preaching to us about cars, and that would be ridiculous.

Women at the Sepulcher

Let's take a look at the women at the sepulchre. They were told to tell Christ's disciples about His resurrection. Some would say, "Surely this was women preaching the Gospel to men." Well, let's see:

And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified, he is not here: for he is risen, as he said. Come, see the place where the Lord lay. And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. And they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word. And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me. Matthew 28:5-10 (Mark 16:4-11; Luke 24:8-11, 22-24)

And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. John 20:14-18

The first three gospel accounts pretty much say the same as this from Matthew. John brings light on the fact that Christ refers to His ascension. Twice the women are told to tell the disciples it's time to meet Jesus in Galilee (Mark 14:28). The women told the message. They weren't preaching and teaching. Those who use this passage saying women can preach to men are taking it out of context. If I were to tell my wife to run and tell John and Bill the President was about to come through town on the train, I wouldn't be appointing her a preacher and teacher. Give me a break, be honest with the account. Don't manipulate it to promote a personal agenda.