Women In The Pulpit

Written by:
Minister D. Tillotson ThD

The Living Word Mission Life Congregation





I would at this point in time thank the people involved in influencing my life into the search for this truth, I hold so near and dear to my heart. Our beloved Susie Ellis, of which was a major tool in showing us Elohim’s truth, Sue is now at rest awaiting the resurrection, Sue was a pearl of great price.
To my Dad, Cheney Ellis, full of wisdom, YHWH used to show me the truth
To my dear husband Gary to whom I owe much, YHWH has used him to acquire an open door to knowledge beyond my comprehension, I owe him a debt I could not possible pay in this life time, I love you dear.

To the writings of Leonard Swidler, Adam Clark, And most of all my Creator, Yahweh and my Deliverer Yahushua.

Many Thanks, and much love

The Hebrew Talmud says: "Be very careful if you make a woman cry because Elohim counts her tears. Every tear a woman shed is equivalent of a man's sacrifices in life. The woman came from a man's rib -- not on his feet to be stepped on; not on his head to be superior, but on his side to be equal; under his arms to be protected and near his heart to be loved."
It perfectly describes a woman's worth with simple words but striking to the depth. It constantly reminds us all, not just the women for its worth, but also men to value a woman's worth.

Women In The Congregation

Women In The Pulpit

A (A.D. 160-225)Tertullian

1 Negative attitude toward women in the theology of the visible Christian church.
2 Did Tertullian get these ideas From the Bible?

B Origen (A. D. 185-224)

1 YHWH does not stoop to look upon what is feminine and of the flesh
2 Origen quoted as saying that it is not proper for a woman to speak in church, merely because it comes from female lips.

Tertullian was one of the earliest and one of the most influential of the church fathers, his influence was so powerful that he has been called the father of the Latin theology, Now we begin to get an idea of how early the negative attitude toward women was in the realm of theology and there rejection into the Christian church leadership.

Did Tertullian get these ideas from the Bible? No he got it from the apocryphal book of Ecclesiasticus? "Do not look upon anyone for beauty, and do not sit in the midst of women; for from garments come the moth, and from a woman comes woman's wickedness. Better is the wickedness of a man than a woman who does good; and it is a woman who brings shame and disgrace" (Ecclesiasticus 42:12-14).
He got it from; "This Book is so called from a Greek word that signifies a preacher: because, like an excellent preacher, it gives admirable lessons of all virtues. The author was Yahusha the son of Sirach of Jerusalem, who flourished about two hundred years before Yahusha. As it was written after the time of Esdras, it is not in the Jewish canon; but is received as canonical and divine by the Catholic Church, instructed by apostolical tradition, and directed by the spirit of Yahshua. It was first written in the Hebrew, but afterwards translated into Greek by another Yahusha, the grandson of the author, whose prologue to this book is the following:

Origen stated; "What is seen with the eyes of the Creator is masculine, and not feminine, for Yahuah does not stoop to look upon what is feminine and of the flesh" (Origen, Selecta in Exodus xviii.17, Migne, Patrologia Graeca, Volume 12, Column 296 f.). Origen is also quoted elsewhere as saying that it is not proper for a woman to speak in church, however admirable or holy what she says may be, merely because it comes from female lips.

Epiphanius (A.D. 315-403), wrote: "For the female sex is easily seduced, weak, and without much understanding. The Devil seeks to vomit out this disorder through women... We wish to apply masculine reasoning and destroy the folly of these women" (Epiphanius, Adversus Collyridianos, Migne, Patrologia Graece, Volume 42, Column 740 f).

Are these beliefs biblically derived? What about the Judeo-Christian tradition, this tradition is not alone, most human societies and religions are deceived with ideas that at best regard woman as man's inferior, or as being essentially evil.

In the Jewish society, some adult male Jew thanked Elohim three times a day for not having made him a Gentile, a woman or a slave, this idea did not come from the Bible. But rather it derived from Hellenistic or Greek society where a fundamental tenet held that a man was to be grateful that he was born a human being and not a beast, a man and not a woman, a Hellene and not a barbarian.

In the beginning, Yahuah created man and woman. He designed man and woman. The women, is designed for bearing and nurturing children. The male is designed for protecting and providing for his family.
"Have you not read, that He which made them at the beginning made them male and female, and said, for this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. What therefore Yahuah hath joined together, let no man put asunder" (Matthew 19:3-6).
It is important to note that Yahusha did not say "they twain shall be master and servant." Nor did He describe them as lord and slave. Rather, He describes an entirely different relationship: "They twain shall be one flesh."
Look at the beginning in Genesis 2:18: "And the Master said, It is not good that the man should be alone; I will make him a help meet for him." The term "help meet" has been taken to mean servant, menial, apprentice, The Hebrew, however, will not justify such a meaning. In fact, the word help is often used of YHWH Himself. In Psalm 46:1, for example, YHWH is called "a very present help" in time of trouble...

I find it rather curious that so few have noticed that the argument that Satan struck at the family was through its weakest link of course this is self-defeating. If Adam was morally the stronger of the two, why did he not speak up? Why did he not step in and argue with Satan? Why did he not assume the role of leadership in this situation? We are presented with an image of Eve carrying on a dialogue with the serpent while Adam stands meekly by. Eve turns and hands the forbidden fruit to her husband and he eats, There were no questions asked! Eve was first in the transgression to be sure, but why do we always assume she was worst?

Elohim cares about men and women all the same. We are all one in His eyes. While most false religions that have been constructed over the centuries often elevate men and dishonor women, Christianity is the one religion that consistently honors men over  women... But there is no difference in His eyes.

Let the woman learn in silence with all subjection. But I suffer not a woman to teach, not to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression [I Timothy 2:11-14].

This scripture has been used by church "men" to argue that woman was the "first cause" of sin in the world. That she was the one who was guilty, not Adam. This argument is also self-defeating. Look at verse 14. We are told that Adam was not deceived while Eve was. Question: The who has the greater responsibility? The one who is deceived and sins or the one who is not deceived and sins? (see Luke 12:47, 48).

Paul answers these questions elsewhere.

Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned...Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression...For if by one man's offense death reigned by one; much more they that received abundance of grace and of the gift of righteousness shall reign in life by one, Yahusha [Romans 5:12-17].

I find it rather interesting that the "original sin," falls to the responsibility of the man and the introduction of sin in the world that is laid at the feet of Adam, not Eve?

If indeed it was YHWH's intent that women be subordinated to men throughout history, we should expect Yahuah to assiduously avoid circumstances where women dominate. Is this the case? Has YHWH ever used a woman in a position of leadership over men?
The answer is a clear and resounding yes!

And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Bethel in Mount Ephraim: and the children of Israel came up to her for judgment [Judges 4:4, 5]. Read more in detail about Deborah Click Here There can be little doubt that Deborah was the dominant leader in Israel

Esther appears in the Bible as a "woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king's favor with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since "she obtained favor in the sight of all them that looked upon her" (Esther 2:15).
That she was raised up as an instrument in the hand of YHWH to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account."

Miriam and Huldah,
Miriam the prophetess, the sister of Aaron
There are many more examples in Bible.

Quoted by Leonard Swidler , "The first thing to be noticed about Yahshua and women is that in all of the four gospels, nowhere does Yahshua treat women as inferior" (Biblical Affirmations of Woman, page 163). From our comfortable 20th century vantage point, it may seem unremarkable that Yahshua should at no time in His ministry express negative attitudes toward women. It is, however, quite remarkable viewed in the light of first century attitudes toward women. Rabbi Eliezer of that century is quoted saying, "Rather should the words of the Torah be burned than entrusted to a woman!" The historian Josephus states, "The woman, says the law, is in all things inferior to the man." Jewish men of the day, following the Greek tradition, prayed daily in thanks to YHWH that He had not made them woman. Jewish men would not be seen talking to a woman in public–not even their wives! Under no circumstances should a woman touch a man in public.

Into this world comes a man with a totally different attitude toward women.

Perhaps the most important thing in Yahusha's gospel is that He preached a personal salvation, and this personalism extended to women. This was revealed, almost inadvertently, in a chance encounter with the Sadducees, who believed there is no resurrection from the dead. The object of the encounter was to trap Him with one of their favorite questions. They were fond of asking the Pharisees, who believed in the resurrection, a question deriving from the Mosaic law, which provided that if a man's brother died with his wife having had no children, then his brother should take his wife and raise up seed to his brother. The law in question comes from Deuteronomy 25:5.

The Sadducees then posed this question based upon the law:

There were therefore seven brethren: and the first took a wife, and died without children. And the second took her to wife and he died childless. And the third took her; and in like manner, the seven also; and they left no children, and died. Last of all, the woman died also. Therefore in the resurrection whose wife of them is she? For seven had her to wife [Luke 20:27-33].

Their question is almost as revealing as Yahusha's answer. Clearly they understood woman as belonging to man even in the Kingdom of YHWH!

Yahusha' answer is of vital importance:

And Yahusha answering said unto them, ‘The children of this world marry, and are given in marriage, but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither can they die any more, for they are equal unto the angels; and are the children of Yahusha

According to Yahusha, women are equally the children of YHWH with men in the resurrection. Men and women are equal as objects of salvation.

The Sadducees' question about who the woman would belong to was rejected as containing a false assumption. Yahusha did not see a woman's existence as totally defined by her relationship to a man; in other words, as someone's daughter, wife, mother, widow or harlot. Yahusha saw women, first of all, as individuals with personal access to YHWH and His Kingdom.

The Dignity of Woman In the gospel account, we frequently find Yahusha using women in His stories and parables, but there is a remarkable omission from these stories. In His parables, Yahusha never cast negative images of women. He speaks of unjust judges, harsh and cruel masters, wicked and slothful servants, but every image of women is positive. In one of His parables, the parable of the unjust judge, He casts a poor widow against an unjust male judge and commends the widow as an example of persistence in prayer.

It is no accident that Yahusha is careful to maintain the dignity of women. He lived in an age when few would. He did not share the attitudes of His predecessors or His contemporaries and it was important that He made a statement about His attitude toward women.

No wonder He had such a strong and loyal following among women!

It might be worthy noting the remarks of a modern Jewish scholar who comments on Yahusha' teachings on divorce!

In these verses the originality of Yahusha is made manifest. So far, in the sermon on the mount, we have found nothing that goes beyond Rabbinic religion and Rabbinic morality, or which greatly differs from them. Here we do. The attitude of Yahusha toward women is very striking. He breaks through oriental limitations in more directions than one. For (1) He associates with, and is much looked after by, women in a manner that was unusual; (2) He is more strict about divorce; (3) He is also more merciful and compassionate. He is a great champion of womanhood, and in this combination of freedom and pity, as well as in His strict attitude to divorce, He makes a new departure of enormous significance and importance. If He had done no more than this, He might be justly regarded as one of the greatest teachers of the world [Claude G. Montfiore, Rabbinic Literature and Gospel Teaching, pages 217 f.; London, 1930].

The Sinful Woman

On the occasions where Yahusha did come into contact with a woman who was a sinner, His attitude was one of total forgiveness. There are two exceptional incidents in Yahusha's ministry, and they provide perhaps the greatest encouragement Yahuah gave to penitent sinners.

A profoundly moving incident took place at the home of a Pharisee who had invited Yahusha to dinner. When Yahusha was reclining at the table in the Pharisee's home, a woman of the city with a bad reputation–she was "a sinner"–knelt behind Him weeping and began to wash His feet with tears, to wipe them with the hairs of her head, and to kiss His feet and anoint them with ointment. The incident is all the more remarkable when we understand that in that society a man did not publicly speak to his own wife, let alone to a strange woman and especially to a known "sinner." It was unheard of for a Jew, especially a Rabbi, to be seen speaking with such a woman, but Yahusha not only spoke with her but let her touch Him and kiss Him. It was a scandalous thing for a woman to let her hair down in public. So scandalous, in fact, that it was grounds for divorce. This woman uncovered her hair, loosed it, and wiped Yahusha’s feet with it. Yahusha was deeply moved. The Pharisee was thoroughly offended.

Yahusha contrasted the woman's attitude with that of the Pharisee and continued: "Wherefore I say unto thee, her sins which are many, are forgiven; for she loved much; but to whom little is forgiven, the same loves little" (Luke 7:47).

More than one Follow has knelt before his YHWH in tears of gratitude to realize that, no matter how wretched we become, utter and complete forgiveness is possible from Yahusha. We know thanks to a "fallen woman" who broken-heartedly washed Yahusha’s feet with tears of sorrow.

It is strange, isn't it, that even when Yahsuha encounters a woman who is a sinner He manages to use her as an example of love.

On another occasion Yahusha was presented with a woman who was a sinner in a totally different context. This time Yahusha was sitting in the temple early in the morning and the Pharisees brought to Him a woman who had been taken in the act of adultery. Their purpose was to put Him on the horns of a dilemma. He was, of course, a respected teacher of the law, but on the other hand they were living in a Roman society. If He said that the woman should not be stoned, then He was rejecting the law of Moses. If He said they should go ahead and stone the woman, he was in conflict with Roman law.

But it may be that a much deeper factor was involved here. By this time in His ministry, Yahusha was already known as a champion of women. His behavior was in much too great a contrast to the society around Him. They were also presenting Him with the dilemma of retaining His reputation as a rabbi and teacher of the law or retaining His reputation as a champion of women. They felt He could not do both.

The Scribes and the Pharisees preferred to deal with such situations impersonally, and concerned themselves solely with the legalities involved in dealing with the situation in the abstract. Yahusha sidestepped all the legalisms and abstractions, and dealt directly with the persons involved. He said: "He [the person] that is without sin among you, let him first cast a stone at her [the person accused]" (John 8:7).

No one in the crowd, then, could deal with this as a pure abstraction. They had to look at themselves as persons, and perhaps for the first time in their lives, look at a woman as a person.

And they which heard it, being convicted by their own conscience, went out one by one beginning at the eldest, even unto the last: and Yahusha was left alone, and the woman standing in the midst [John 8:9].

The visual image is powerful. We see Yahusha, seated and writing on the ground. We see a woman standing a few paces in front of Him, silent, alone.

When Yahusha had lifted up Himself, and saw none but the woman, He said unto her, ‘Woman, where are those thine accusers? Hath no man condemned thee?' She said, ‘No man, Master.' And Yahshua said unto her, ‘Neither do I condemn thee. Go, and sin no more' [verses 10, 11].

In these instances, Yahusha chose to illustrate an un-condemning attitude to the most desperate of sinners in His society. For it was bad enough to be a woman in Jewish society of the first century. It was much worse to be a woman condemned.

There are more examples that could be drawn, but these will suffice to show that Yahshua was indeed a champion of women. Among those He came to set free, the blind, the halt, the oppressed, how could He neglect one of the most oppressed classes of his day–the woman

The Missing Apostle

As His ministry progressed, Yahshua made many disciples, men and women. The time came when it was necessary for Him to choose 12 of these disciples for a special responsibility. They were to be named apostles–there were to be 12 of them as witnesses (official witnesses) of His resurrection.

Before making this decision, Yahusha went out into a mountain to pray and continued all night in prayer to YHWH. The next day He called His disciples together, and of them, He chose 12 whom He named apostles. He chose Simon Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James, Simon Zelotes, Judas and Judas Iscariot (Luke 6:12-16).

Is there anything unusual about this list? Viewed in the light of first century social customs, it is certainly unremarkable. But viewed in the light of Yahusha's record, and His credentials as a champion of women, it is remarkable indeed. He appointed no woman to this responsibility.

This decision was no oversight. Yahusha had spent the entire night in prayer before the decision was made. It was a prayerful, reasoned decision. Nor was it an accommodation to a prejudiced society. That would have been totally out of character for this unconventional man.

Later, when the replacement for Judas was selected, two men, Joseph and Matthias, were put forward for selection. It was apparently not within the plan of Yahusha that a woman be named among the 12 apostles.

Still later, when the next step in the development of the ministry takes place, we have a situation where a woman might well have been named.

And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration [Acts 6:1].

(The word "ministration" is the Greek diakonia, the word from which we get the word "deacon." In its various forms, it is most often translated "minister," "ministry," or "to minister.")

The twelve apostles called an assembly of all the disciples and reasoned that it was not sensible for them to leave the preaching of the Word of YHWH in order to take care of the ministry of the more physical needs of the church. This appears to be the beginning of the pastoral ministry.

They then called upon the brethren to select "seven men" whom they might appoint over this matter. So they chose Steven, Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas-all men.

Why? We might be tempted to argue that the apostles were engaging in male chauvinism when they selected these seven ministers, but we can't argue that about Yahshua's selection of the original twelve.

What then? Were women not to be involved in the work of the church? Hardly. The book of Acts and the epistles are replete with illustrations of women very active in the work of the church.

In the 16th chapter of Romans, Paul mentions a number of women who were active in the work, naming Phebe as a deaconess. "I commend unto you Phebe, our sister, which is a deaconess of the church which is at Cenchrea" (Romans 16:1). The word translated servant in the King James Version is the Greek word for deacon [translated minister in most applications in the New Testament]. Doubtless Phebe was a servant of the church at Cenchrea, and the indication is that she was an official servant, not just one who helped out. This is particularly evident in verse 2, where Paul admonishes the Romans to receive her "in the Master" and to give her whatever assistance she needs, saying, "For she hath been a succourer [Greek: prostatis] of many, and of myself also" (Romans 16:2).

It is curious that most translations sidestep the meaning of the Greek word prostatis. The Revised Standard Version translates it "helper" and the New English Bible, normally very accurate, makes a complete departure, translating it as "good friend." The word is used only once in the New Testament, but its meaning is well known from classical Greek. It means, properly, a woman set over others. A prostatis is a female guardian, or protector. It is derived from the Greek verb which means "to be over, to superintend, or preside over." It includes the meaning of "to care for, or give attention to," in the sense of one who is responsible. Clearly Phebe was a highly responsible woman in the congregation.

Immediately following, Paul sends greetings to Priscilla and Aquila, his "co-workers" in Yahusha. The word "helpers" in the King James Version is incorrect because the Greek word includes a prefix which shows that they are helpers together with Paul, "co-workers". It is very evident that Priscilla was active as well as her husband. In fact, we find them mentioned in the book of Acts carrying out a singularly important role in educating a powerful preacher, Apollos. It was not just Aquila who expounded the way of YHWH more perfectly to Apollos, but Aquila and Priscilla (Acts 18:26). It was Priscilla and Aquila who together risked their lives for the sake of Paul (Romans 16:4).

Paul was at great pains to salute and honor those women in Rome who had labored "in the Master." Two of these are Tryphena and Tryphosa (Romans 16:12). He also salutes another woman, Persis, who "much labored" (worked especially hard) in the Master (verse 12). Mary also is commended for her work for Paul and the others (Romans 16:6).

In writing to the Philippians, Paul mentions two other women, Euodias and Syntyche, who worked with him, and exhorts the Philippians to "help those women which labored with me in the gospel" (Philippians 4:2, 3).

The Personal Ministry When we consider Yahusha's attitude toward women set in such powerful contrast to the prevailing attitudes of His day, and when we see the deep involvement of women in the work of the early church, we are still left with the important question of why Jesus did not include a woman among the original 12 apostles and why no woman was named in the ordinations of Acts 6.

There seems to be a distinction in the New Testament between levels of the ministry. On the other hand, we have the public ministry of the apostles and men like Stephen, Philip and Apollos. On the other hand there seems to be a personal ministry of men like Aquila, women like Euodias, Syntyche, Mary, Tryphena, Tryphosa and Persis. While it seems to be pleasing to Yahuha for women to be involved in a personal ministry, it was apparently not Yahusha intent that women become involved in a public ministry. We will find this borne out by Paul's teachings in his later epistles.

A personal note 

{“It is hard for you to kick against the pricks” a proverb, familiar to the Hebrews and anyone who made a living in agriculture. An ox goad was a stick with a pointed piece of iron on its tip used to prod the oxen when plowing. 

The farmer would prick the animal to steer it in the right direction. Sometimes the animal would rebel by kicking out at the prick, and this would result in the prick being driven even further into its flesh. In essence, the more an ox rebelled, the more it suffered. Thus, Yahusha’ words to Saul on the road to Damascus: “It is hard for you to kick against the pricks.” 

Of the better-known Bible translations, the actual phrase “kick against the pricks” is found only in the King James Version. It is mentioned only twice, in Acts 9:5 and Acts 26:14. The apostle Paul (then known as Saul) was on his way to Damascus to persecute Yahusha's followers when he had a blinding encounter with Yahusha.  Luke records the event: “And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks” (Acts 26:14 KJV). Modern translations have changed the word pricks to goads. All translations except the KJV and NKJV, omit the phrase altogether from Acts 9:5. 

The conversion of Saul is quite significant as it was the turning point in his life. Paul later wrote nearly half of the books of the New Testament. 

Yahusha took control of Paul and let him know his rebellion against Elohim was a losing battle. Paul’s actions were as senseless as an ox kicking “against the goads.” Paul had passion and sincerity in his fight against Yahusha's followers, but he was not heading in the direction Elohim wanted him to go. Elohim was going to goad (“direct” or “steer”) Paul in the right direction. 

There is a powerful lesson in this proverb. We, too, find it hard to kick against the goads. Solomon wrote, “Stern discipline awaits him who leaves the path” (Proverbs 15:10). When we choose to disobey Elohim, we become like the rebellious ox—driving the goad deeper and deeper. “The way of the unfaithful is hard” (Proverbs 13:15). How much better to heed Elohim’s voice, to listen to the pangs of conscience! By resisting Elohim’s authority we are only punishing ourselves.}

I Corinthians 14

Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church [I Corinthians 14:34, 35].

Adam Clark correctly points out in his commentary on this book that the early church had up until this time followed the tradition of the Jewish synagogue service. It was a Jewish ordinance that women were not permitted to teach in the assemblies or even to ask questions. Does this passage of Scripture, then, mean that it's not permitted for a woman to receive a message or inspiration from YHWH and then convey that message to others?

Adam Clark states:

It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue, this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian church; he orders them to keep silence; and if they wish to learn anything, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from YHWH to enable her to teach, that she was not to obey that influence; on the contrary she was to obey it, and the apostle lays down directions in Chapter 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition of them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of YHWH [Adam Clark, Clark's Commentary, Volume 6, I Corinthians 14:34].

As we have before observed, the church had up until this time continued to observe the Jewish tradition of the synagogue. This chapter represents one of the first instructions to the New Testament church modifying that tradition. Apparently the Corinthians church degenerated into a certain amount of confusion to which the synagogue had generally not been subjected. It arose because of the gifts of prophecy and the gifts of tongues that existed in the church. Since YHWH was not the author of confusion (verse 33), Paul felt that a certain amount of order had to be introduced into the services. Consequently, he makes a modest change in the traditions of the church.

But why is it that Congregation today do not follow the pattern of services revealed in I Corinthians 14? The answer is relatively simple. These instructions represent a modification of church tradition; something that Paul had the full authority to do. The combined ministry of the 20th century church has the same authority: they may modify tradition as necessary to meet changing times and circumstances. There is ample evidence in the New Testament that church tradition, while binding upon a person (Matthew 16:19) could be changed in ways that the law of YHWH could not. I Corinthians 11:17-34 is a case in point. It is obvious that the traditional Passover service had included a meal prior to this epistle. Paul changes all that, and the change endures to this day.

We in the 20th century church draw inferences from apostolic tradition and do our best to adhere to it. We do not, however, feel bound to it in all of its parts. For example, we do not strictly adhere to the structure of the ministry described in I Corinthians 12 and Ephesians 4; we follow an entirely different order of service in the church; we allow women to sing in the church; and we are generally not hesitant to allow women to ask questions in a Bible study.

Most Congregations, however, still observe the distinction between the public and personal ministry, and, while encouraging women to become involved in a personal ministry, many still do not place women in the public ministry.

Carefully restudying Paul's remarks in I Corinthians 14, we can easily come to the conclusion that Paul was not attempting to "put down" the "weaker" sex. That would be a flagrant contradiction of what he wrote in Galatians 3:28. Rather he is indicating that it is "indecorous"–it is beneath the woman–for her to engage in a verbal rough and tumble in the church. It is a matter of retaining our respect for women rather than getting involved in an argument with them. Hopefully, someone soon concluded that it was also indecorous for men to engage in such conduct.

Although Paul is not putting women down in this text, he nevertheless, seems to support the suggestion that women should not be involved in a public ministry. But why? The answer is not easily seen but perhaps we can lay some groundwork which will help us understand.

The Family Wives, submit yourselves unto your own husbands, as unto Yahusha. For the husband is the head of the wife, even as the Messiah is the head of the assembly: and he is the savior of the body. Therefore as the assembly is subject unto the Messiah, so let the wives be to their own husbands in every thing. [Ephesians 5:22-24].

What a shattering admonition! Preached in stentorian tones, and with the emphasis placed just so, this scripture could be made to sound like Paul has reverted completely to the Jewish and Greek customs and has gone back from the attitude and teachings of Yahusha. This interpretation stands as a monument to the human proclivity for seeing what we want to see or expect to see. Like any other scripture, this passage must be viewed in its context. This passage and the verses following are given in illustration of the admonition of verse 21:

Giving thanks always for all things unto YHWH and the Father in the name of our Master Yahusha; submitting yourselves one to another in the fear of YHWH.

For those of us who are used to traditional patterns of dominance/submission, one of the most difficult concepts to fathom is the New Testament concept of mutual submission. Paul is speaking primarily concerning Yahshua and the church in this passage (verse 32), but his illustration involves marriage and the family. Having exhorted us to submit ourselves to one another in the fear of YHWH, he explains what kind of submission he's talking about. First, wives are admonished to submit themselves to their own husbands. Then the husbands are told to love their wives as Yahshua loved the church. The wife is exhorted to submit herself to the leadership of her husband, and the husband is exhorted to submit himself to the needs and desires of his wife and family.

This is not describing the sort of family where the woman has to flee the home with her children and go to a crisis center where she can be protected from her brutal husband. This is describing an ideal family.

There is an important qualification in Paul's designation of the husband as the head of the family: "For the husband is the head of the woman, even as Messiah is the head of the church."

Just what sort of relationship is this?

On the night of the last supper, when Yahusha knew that He was to die the next day, and knowing that the Father had given everything into His hands and that He was come from Elohim and going to YHWH:

He riseth from supper, and laid aside His garments; and took a towel, and girded Himself. After that He poured water into a bason and began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded [John 13:1-5].

At least some of the disciples were utterly shocked by what Yahusha was doing. They thought of Him in terms of being their Master, not their servant. Peter even attempted to protest, but Yahusha explained:

Know ye what I have done to you? You call me Master: and ye say well; for so I am. If I then, your Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his Master; neither he that is sent greater than he that sent him. If you know these things, happy are you if you do them [John 13:12-17].

If we are to conclude that the woman is to submit herself to her husband, as unto the Master then we must also conclude that the husband must be prepared to "wash his wife's feet." After all, the servant is not greater than his Master.

Unfortunately, we, like the disciples, may have a distorted idea of what Yah’s leadership is supposed to be. The mother of two of Yahusha' disciples came to Him asking that her two sons might sit, one on His right hand and the other on His left, in the Kingdom of Yahuah. She was asking for what she perceived to be the most powerful positions at that time. Yahusha called everyone together in order to immediately straighten out their attitude in this matter. He explained:

Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant; Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many [Matthew 20:25-28].

So when Yahusha spoke of man being the head of the wife, He was not speaking in the Gentile terms of "dominance/submission," but in His own terms of leadership through service.

Returning to Ephesians 5, we do not find the apostle Paul advocating a male dominated marriage of the Gentile sort. Rather, he is describing the ideal marriage with both husband and wife fulfilling their roles. No man can demand that his wife be "subject to him in everything" unless he is prepared to submit his own desires and needs to the welfare of his family.

Remember this is a description of a relationship and the description includes: "Husbands, love your wives even as Messiah also loved the church, and gave Himself for it."

No matter how willing or desirous one party in a marriage may be, it would be utterly impossible for one side of this equation to exist alone. It is impossible for a wife to perfectly submit herself to a husband "as unto the Master," when her husband is not loving her as Yahusha loved the His congregation. A married couple may strive for and eventually grow into a semblance of this relationship, but neither has the right to demand it over the other when they have not even begun to fulfill their own responsibility.

Paul goes on to exhort, "So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man yet ever hated his own flesh; but nourisheth and cherisheth it, even as Yahusha the Congregation:

...This is a great mystery: but I speak concerning Yahusha and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she respect her husband" (verses 28-33).

The whole passage is a description of a beautiful relationship–an ideal relationship which few couples have ever attained. But in a glimpse of what we wish our marriages to be, we can see the relationship that Messiah wishes between Himself and the church.

In any kind of human group relationships, in marriage or out of marriage, patterns of leadership will develop. It is, of course, obvious that Paul supports the concept of male leadership in marriage, but it is a leadership among equals with differing responsibilities.

There is no conflict with this teaching in the book of Genesis. The pattern is set forth there as well. Indeed, the pattern of male leadership is set forth in the design of a man and woman. What Paul is doing is emphasizing the need for mutual submission in marriage and in the congregation.

Yahusha also loved the congregation, and gave Himself for it," must have been astonishing to his readers. Husband were exhorted to "love their wives as their own bodies" (verse28). The leadership in the family of a man who submits himself to loving his wife and his children as Yahusha loved the congregation, who loves his family like his own body, should pose no problem of mutual submission on the part of his wife.

I Peter 3:7

Peter approaches the subject from a slightly different perspective. He is concerned about the woman who has an unconverted husband:

Likewise ye wives, be in subjection to your own husbands; that, if any obey not the word, they may also without the word be won by the conduct of the wives [I Peter 3:1].

Even though the husband is unconverted, the pattern of leadership in the home need not be disrupted.

Peter goes on to present the same argument Paul did regarding outward adornment:

"Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel" (I Peter 3:3). Bear in mind that Peter is not advocating straight hair and nudity. Like Paul, he is contrasting the adornment of the heart, "the development of character," with the undue attention some give to outward adorning. He goes on to say, "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of Yahuah of great price" (verse 4).

All this probably sounds great to a man who is inclined to lord it over his family, but the exhortation does not stop there. Peter continues to espouse the same principle of mutual submission that Paul advanced:

Likewise, ye husbands, dwell with them according to knowledge giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered [verse 7].

What does Peter mean when he says that the woman is the "weaker vessel"? There is no indication in either the Bible or our own experience to lead us to believe that the woman is weaker in moral character. And it would be folly to conclude that the woman is weaker in regard to physical or mental courage. How, then?

The context would lead us to believe that he is talking about physical weakness–for we know that men are, by and large, stronger than women.

Peter's choice of words should make it clear what he is talking about. The word "honor" is derived from a Greek word which means respect, value, consideration. We do not respect people for being morally weak. Peter is telling us that a man should use his head. He should dwell with his wife according to knowledge, and should be considerate of any weaknesses his wife might experience. He should respect her, and he should help her.

Peter is simply acknowledging something that we all know. Women are not as large, as strong, or as fast as men. Consequently, we are to respect our wives and take care of them. It's done in simple ways. We don't leave our wives to grapple with a heavy door of a car and a baby at the same time. We open it for her. If it is going to be awkward for her to seat herself at a table, we hold her chair for her. For generations, men have risen when a woman entered a room as a gesture of respect to "the weaker sex."

But Peter gives not one, but two reasons why we should respect our wives. The Greek says that a man should give honor unto the female, (1) as unto the weaker vessel and (2) as being joint heirs of the grace of life.

What does Peter mean by the expression "heirs together" or "joint heirs"? The word in the Greek means simply "a fellow heir, a joint heir, one who obtains something assigned to himself with others." In what sense is woman a joint heir with man?

Some have suggested this is meant in the sense of dependency. In other words, the wife's inheritance of the grace of life was in some way dependent upon the actions of her husband, her submission to him, etc. Some have even gone so far as to say that a man might not make it into the Kingdom of Yahuah if his wife doesn't (and vice versa). Others have thought that perhaps their wives could act as their "assistants" for all eternity, thereby keeping their wives "under" them throughout the ages.

Interestingly enough, we have already seen Yahusha' answer about this question. We aren't left in any doubt at all. When The Sadducees asked Him about the woman who had been married to seven successive brothers, they wanted to know whose wife she would be in the resurrection. Yahusha made it clear that they are all, men and women, the children of Yahuah.

It would appear, then, that what Peter is saying is that men and women are "joint heirs," not in a sense of dependency, but in the sense of being heirs of the same thing. It would more accurately be translated into English "and as being heirs equally of the grace of life."

This meaning is borne out when we look at other places in the New Testament where the same expression is used. In the New Testament it is used only in Romans 8:17, Ephesians 3:6, Hebrews 11:9 and I Peter 3:7. Of special interest is Ephesians 3:6, where a subtle play on words in Greek is lost in the English translation. In this chapter Paul speaks of the mystery of Yahusha which is, paraphrased, "that the Gentiles should be joint heirs and a joint body and joint partakers of his promise in Yahusha through the gospel." The point in this verse is not that the Gentiles' salvation is somehow dependent upon that of Israel (joint heirs), but that they are heirs equally with Israel; that they in no way have an inferior inheritance.

Now let's reconsider I Peter 3:7, rearranging the words slightly from the Englishman's Greek New Testament: "Husbands likewise dwell with the female according to knowledge, rendering them respect as with a weaker vessel and as heirs equally of the grace of life, so that your prayers not be cut off."

What Peter is saying, in the simplest possible terms, is that the failure to respect our females as weaker vessels and as heirs equally of the Kingdom of YHWH can interfere with our own relationship with Elohim!

Yahusha intended that the marriage relationship represent His own relationship with the church. Yahusha loved the church and gave Himself for it. Yahusha does not "put down" the church or treat the church as an inferior entity. A man who mistreats his wife, "puts her down," treats her as an heir of an inferior salvation, is making a mockery of Yahusha's relationship with the church. Why should YHWH hear his prayers?

The Head of the Family In his first letter to the Corinthians Paul states, "But I would have you know, that the head of every man is Yahusha; and the head of the woman is the man; and the head of Messiah is YHWH."

There can be no doubt that Paul teaches male leadership in marriage, but it should be noticed that the man is also under the leadership of Yahusha. And we have elsewhere pointed out what kind of leadership that is.

There follows in this chapter one of the more curious passages in Paul's writings. There is very little agreement among biblical commentators as to exactly what Paul means by this lengthy discussion of hair and head coverings.

Of particular interest is the passage beginning in verse 14: "Doth not even nature itself teach you, that, if a man have long hair, it is a shame to him? But if a woman have long hair, it is a glory to her: for her hair is given to her for a covering." It's not immediately clear what Paul means by "nature itself."
Some commentators suggest that Paul was dealing with the confusion of the sexes in outward appearances. Some say that he is breaking with Jewish tradition which called for a man to cover his head when praying. Others point out the Greek custom of the worshipers of Aphrodisia, who shaved their heads annually in mourning for the death of Adonis. And no one seems to agree on what Paul meant when he said, "For this cause ought the woman to have power on her head because of the angels" (verse 10).

Since Paul makes no appeal to the law in this passage, we can only conclude that he is dealing with tradition and custom. The 20th century church may certainly draw inferences regarding a differentiation of sexual roles, but any attempt to turn this into a church doctrine is doomed to failure from the start. Paul had to know when he said, "If a woman have long hair, it is a glory to see her," that someone would ask the question, "How long is long?" Paul's comments here are not intended to establish a doctrine for the church to enforce, but to urge that proper appearance be maintained in the worship of YHWH in their culture, in their time.

Mutual Responsibility

Neither Peter nor Paul is advocating a Gentile-fashion, male-dominated marriage. They are advocating mutual submission with the man of the house in the position of leadership, respecting his wife as she respects him. But why should the man be in a position of leadership rather than the woman? The answer is not simple, but it is easy to see how a struggle for leadership would be damaging to the family. Rather than allow such a thing to take place, YHWH simply ordained that the stronger of two, otherwise equal, persons should lead. He then tells us that the relationship is to be a relationship of mutual submission with each bearing an enormous responsibility for the other.

Nature itself tells us that leadership patterns will emerge any time human beings are thrown together. Whether there be two people, three people or more, it is always the same. If there is any degree of social interaction, one personality will tend to dominate. Since the design of human beings ordained that man should be stronger, the pattern of male leadership existed from the start. When sin entered the picture, it became a pattern of male domination. The strong bear rule, and when there is no moderation influence the results can be terrifying. With Yahshua, sin leaves the picture and a whole new pattern of leadership emerges in the Christian family.

Woman and the Congregation

A better understanding of YHWH's pattern of leadership for the family may help us better understand His pattern for the church. Paul makes it clear that the relationship between a man and his wife is intended to serve as an analogy of Messiah's relationship with the church (Ephesians 5:32).

Furthermore, Yahusha came to reveal the Most High Yahusha to us as our Father, once again using the family relationship to teach us more about YHWH (Matthew 6:9).

It's not difficult to see how a power struggle, or a reversal of roles in the family, could leave children not only confused about the family, but confused about YHWH as well. For Paul sees man in the family as the image of YHWH (I Corinthians 11:7).

When we then consider the influence of the preacher in the church and on the family, and we remember what a powerful role model he can become, perhaps we can begin to see why Yahusha and Paul placed man in this role while granting an effective personal ministry to women like Phebe, Priscilla, Euodias and Syntyche.

But are women somehow diminished because they are not called to preach? It is an important question, and, believe it or not, a serious question to some men as well. Because of the respect in which the preaching ministry is regarded, even some men have lacked self-respect because they have not been able to attain to that ministry.

But Paul makes it very clear that not everyone in the church is given all of the gifts of the Spirit. He points out that "there are diversities of gifts, but the same spirit" (I Corinthians 12:4).

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gift of healing by the same Spirit; to another the working of miracles; to another prophecy, to another discerning of spirits; to another diverse kinds of tongues; to another the interpretation of tongues: But all these worketh that one and selfsame Spirit, dividing to every man severally, as he will. For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Messiah [I Corinthians 12:8-12].

Simply because a man or woman is not called to preach does not mean they are somehow less in YHWH'S eyes. There are many other gifts that are vital to the church-faith, healing, prophecy, discernment and especially the greatest gift of all, love. Paul points out that not everyone can be an apostle. All are not prophets. Not everyone can be a teacher, speak in tongues, or have the gift of healings (verses 29, 30). He then proceeds with the beautiful 13th chapter to tell us about the greatest gift of all, the gift of love; the one gift available to all.

To whatever extent we believe that a member of Messiah's church is diminished because he or she is not a preacher or a minister, we reveal the extent of our own ignorance of the true purpose and calling of the ministry.

But why, women ask, have we so often been squelched, blocked, or put down when we have tried to be of service in the church?

One of the great tragedies of the 2,000 year history of the congregation is that men have not always been driven by the noblest of motives. The power and prestige of the ministry can become idols to be jealously guarded. To such a person, anyone, man or woman, who gets too good, too fast, becomes a threat, and that threat must be dealt with.

The attitude of John the Baptist stands in stark contrast. When John's disciples expressed concern about Yahshua's success, he replied:

"A man can receive nothing, except it be given him from heaven. You yourselves bear me witness, that I said, I am not the Yahusha, but that I am sent before Him. He that hath the bride is the bridegroom: But the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease" (John 3:25-30).

Some women have made the mistake of assuming that they were being put down simply because they were women. In fact, they may have been put down because they posed a threat (real or imagined) and the excuse for putting them down was that they were women.

When the threat is a man, he must be dealt with in other ways. Motives must be impugned, his character must be questioned, human foibles carefully scrutinized.
In a way, it's a blessing to be a woman in such circumstances. No careful examination is required. She can be dismissed by petty egotists simply because she is a woman.

It takes no great insight to realize that the underlying motive behind all this is simple fear. Some men have feared the loss of power and prestige. Others have inveighed against women, not out of a sense of morality but out of a fear of the darker side of their own desires.

We have plenty of evidence of this matter with in the catholic church, with all the molestation charges from with in their clergy members. So it is little wonder church men see women as such a threat, they are slamming the door shut to women based on non biblical traditional ideas.
These men have a higher being to answer to one day.

But fear is not of Yahuah: "For YHWH hath not given us the spirit of fear; but of power, of love, and of a sound mind" (II Timothy 1:7).

Why should the church fear the involvement of dedicated women? Surely we all realize that there is more work to be done than all of us together can ever accomplish? Why, then, intimidate and discourage half the church?

Dedicated women who have a desire to serve their YHWH can become a powerful force for good in any church. No congregation can be blessed that puts down, humiliates and denigrates women. Women are made in the image of YHWH, especially gifted to reveal the compassion and mercy of YHWH, and specially gifted to serve people in a very personal way. To the woman come special gifts of the Spirit of YHWH. It is enough for her to identify those gifts and use them in serving YHWH. May YHWH give grace to men to rejoice in the service and gifts of women and honor these women, as heirs equally of the grace of life.

It was very difficult for me to become ordained because of being a woman , and within the Churches of God being ordained was out of the question, as they hold the persona that women are to keep silent, and that only men can become members of the clergy, so for me I was led to believe I was not worthy because I was a woman, Had Yahuah only come to forgive men, and make things right, but not so for a woman? This is the persona the Churches of God has built for a woman.

So I became ordained though the Women’s Ministry.
And so because I teach Sabbath, Yahuah’s Holy Days, I was rejected and shunned by another sect of hierarchical religious group, So I have had to find my own way, which led to the Cyber Pulpit, which has been so successful, Yahuah has opened a wealthy avenue of teaching for His Word, and putting forth His work, and To Him I bow, and give thanks.

But there is still yet another door to be opened that will bring forth many blessings over the months and years to come, in turn I pray it will bring blessings to others as well

Did Yahusha only come to forgive men? Didn't Yahusha come to replace what was lost in the Garden? Wasn't it the Oneness with the Creator?
{But if the Mashiach (Messiah) Yahusha made her worthy, who are you to reject her?}


--Gen. 1. 26-28; 2. 23-25. Created With Equality In Dominion Over All.
--Gen. 3. The Fall And Prophetic Restoration.
--Gal. 6. 14-16; 3. 26-29; Col. 3. 10,11. The Fulfilled Restoration In Yahusha, with no distinctions, and no respect of persons. Acts 10. 34,35.

Women In The Word
--Miriam, a prophetess. Ex. 15. 20; Ps. 68. 25; Num 12. 1-10; Micah 6. 4.
--Deborah, a judge, prophetess, and mother in Israel. Judg. 4: 4; 5. 7-15.
--Huldah, a prophetess. 2 Ki. 22. 12-20; 2 Chron. 34.22.
--Isaiah's wife, a prophetess. Isa. 8. 1-3.
--Noadiah, a false prophetess. Neh. 6.14.
--False prophetesses and prophets dealt with in Ez. 13.
--Anna, prophetess. Lk. 2. 37, 38.
--Some other references: Ex. 38. 8; 1 Sam. 2. 22; Num. 6. 2; 2 Sam. 20. 16-20; 2 Ki. 5. 2; 1 Sam. 25. 32-35; Esther; Ruth; Rahab; 1 Sam. 1 & 2.

Jews, Yahusha, And Women
--Jews said "A woman should not read in the Torah for the honor of the synagogue." "The testimony of 100 women is not equal to that of one man." "It is a shame for a woman to let her voice be heard among men."
--Yahusha was born of a woman. He allowed them to touch Him. He ate with harlots and sinners. Lk. 7. 36-50. He taught women the Word of Yahuah. Pharisees and Rabbis would not eat with nor teach women. Yahusha touched women and healed them (Matt. 9. 20-22). Jews would not. He ministered salvation to women. Jn. 4.

The events portrayed in Acts 1:14-2:18 conclusively show that the "women must be silent in the assembly" conviction is highly suspect. What happened on the Day of Pentecost contradicts this position.
Because men and women prayed in the upper room. Acts 1:14, "These all were continuing steadfastly one minded in prayer with the women and Mary, the mother of Yahusha, and with his brothers." There is simply no indication in the text that only males prayed as the 120 disciples were gathered in one place (Acts 1:15). This corresponds to 1 Corinthian 11:5, "every woman that prays...."

--Men and women in the upper room. Ac. 1. 13-15.
--All were filled and spoke in tongues (and not silently).
--Dorcas, Ac. 9. 36-43.
--Lydia, Ac. 16. 14, 15.
--Leading women in Thessalonica, Ac. 17. 4.
--Prominent women in Berea, Ac. 17. 12.
--Damaris, Ac. 17. 34.
--Priscilla and Aquilla husband and wife team, Ac. 18. 24-26.
--Men and women hailed to prison, Ac. 8. 1-4.
--Philip's four daughters who prophesied, Ac. 21. 9.

In The Epistles:
--Phebe, Rom. 16. 1, 2.
--About ten women's names mentioned, Rom. 16.
--Men and women may pray and prophesy in public meetings of the Congregation,
1 Cor. 11. 5; 1 Tim. 2. 12.
--Paul says there is neither male nor female in Yahusha, Gal. 3. 28.
--Two women fellow workers in the gospel, Philp. 4. 2, 3.
--Older women are to teach younger women, Tit. 2. 4, 5; 1 Tim. 5. 2.
--Elect Lady seemed to have care for the children of Elohim, 2 Jn.
--Congregations reproved for allowing a false prophetess and teacher, Rev. 2. 18-29.
--Widows ministry of hospitality, 1 Tim. 5. 1-16; Jas. 1. 27.
--Timothy had a godly grandmother and mother who taught him the Word, 2 Tim. 1. 5.
--Men and women people of faith mentioned in Heb. 11.

Women's Place And Ministry In the Moshiach:
--Can be born again, baptized in the Spirit, speak in tongues, prophesy (which includes preaching, teaching, and exhortation), are kings and priests (Rev. 1. 6), a holy, royal priesthood to offer up spiritual sacrifices acceptable to Elohim by Yahusha the Moshiach, a holy nation, a chosen generation, a peculiar people (1 Pet. 2. 5, 9),can have faith for the miraculous, can witness of Yahusha's resurrection to men (Matt. 28. 8-10), can evangelize and bring the gospel to men (Jn. 4), can pray and intercede:
1 Pet. 3. 1-8; Mk. 16. 15-20; 1 Cor. 11. 5; 1 Tim. 2. 8-10; Ac. 16. 13. They can pray with men of the Congregation, Ac. 1. 13-15.
--They can teach with their husbands, Ac. 18. 18, 24-28; Rom. 16. 3; 2 Tim. 4. 19; can teach younger women, Tit. 2. 4, 5; children, 2 Tim. 1. 5; and teach under the authority of man 1 Tim. 2. 9-15. Women labored with Paul in the gospel of the Moshiach, Philp. 4. 3; Rom. 16. 3, 6, 12; Ac. 18: 26.

Women Who Fulfilled Their Function With The Authority Of Men:
--Miriam with Moses and Aaron, Ex. 15. 20; Num. 12.
--Deborah with her husband, Lapidoth, Judg. 4 & 5.
--Esther with Mordecai's words.
--Huldah with Shallum, her husband, working with kings and priests, 2 Ki. 22; 2 Chron. 34.
--Isaiah's wife with Isaiah, Isa. 8. 3.
--Philip's four daughters with their father, Ac. 21. 9.
--Priscilla with Aquila, Ac. 18.
--Phebe with Paul, Rom. 16. 1, 2.
--Anna with temple authorities, Lk. 2. 36-38.

--The Book of Ruth Theme of Loyalty Quotes. The Book of Ruth is big on loyalty. In fact, the Hebrew word for this—chesed—appears multiple times throughout the story. This word is used elsewhere in the Scripture Book to describe Elohim's loyalty and faithfulness to Israel, further we find the book of Ruth is the Narrative of a love story, yet also has some important Genealogy. The timeline of this book is intertwined during the period of the Judges. The author was anonymous but some believe it was perhaps written by Samuel the prophet; however, it is unlikely that he was alive when this book was written. It was written about 1046-1035 B.C. Key personalities include Ruth, Naomi, and Boaz.

Its purpose was to demonstrate the kind of love, and faithfulness that YHWH desires for us. It shows the difference between what happens when a nation does not follow in obedience to the covenant of YHWH (Judges), and when Elohim’s people follow in faithfulness within the covenant (Ruth).

 In chapter 1, Ruth remains loyal to her mother-in-law Naomi after the death of her husband and in-laws. Naomi decides to return to her home land of Bethlehem alone, however, Ruth insists on staying with her and adopting Naomi’s Elohim as her own. “But Ruth said, "Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your Elohim, my Elohim” (1:16).

 Chapter 2 we see Ruth gleaning in the fields of Naomi’s relative Boaz. Boaz out of compassion and obedience to the law allows Ruth to glean but also leaves extra grain for her purposely.

 In chapter 3, Naomi encourages Ruth to seek marriage with Boaz as a kinsman redeemer. Ruth obeys Naomi and asks for her rights and Boaz agrees but mentions that he must first be sure there are no others with first rights.

 Chapter 4 Boaz and Ruth are married and Ruth conceives a son named Obed, the grandfather of the great King David, in the lineage Yahusha our Messiah. 

Those Who Usurped Authority (Operated of their own authority):
--Athaliah recognized no male leadership, 2 Ki. 11; 2 Chron. 22.
--Queen Jezebel took authority over Ahab, 1 Ki. 21.
--Woman Jezebel took control of Congregation at Thyatira, Rev. 2. 20
--Warnings about contentious, pushy women: Prov. 9. 13; 21. 9, 19; 23. 27; 25.24; 27. 15; 30. 21-23.

Paul's Writings:
--1 Tim. 2. 11-14. "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression."
A Paraphrase in the light of the context and all scripture: "Let the wife learn quietly in the meetings in a meek and quiet spirit, without a lot of bustle and commotion with their liberty in Yahusha. I won't allow a wife to teach or lead a meeting if she is of a pushy, domineering nature, operating independently of her husband. For we see an order established in the beginning with Adam being created first, and it was Eve, acting of her own authority, that caused the transgression."
--Obviously he was talking about husbands and wives, as women in general were free to pray, prophesy, and teach.

--The Greek word "silence", hesuchia, meaning "stillness, i.e., desistence from bustle or language", is used in this passage.
The word, sige, meaning "to hiss or hush, silence", is used in Ac. 21. 40;
1 Cor. 14. 28, 34, Rev. 8. 1. This word refers to absolute silence.
--In "subjection", hupotasso, = "hupo", under, and "tasso", to arrange. This speaks of learning with an attitude of a gentle and quiet spirit, not contentious, pushy, and interruptive (1 Pet. 3. 1-4).
--The "man". Context referring to Adam and Eve points to a wife is not to be domineering over her husband, and, any woman, married or not, that is contentious and pushy over other people [mankind], is not operating in the Spirit of Elohim. Also, this principle applies to men as seen with Diotrephes in 3 Jn. 9.
--"Usurp authority over", authenteo, from two words, "autos"--self & "hentes"-- worker. It means "to act of oneself; to dominate".
Comment: Members of the Body of the Moshiach are to be submitting themselves one to another in the fear of Elohim (Eph. 5. 21)--wives to husbands (vs. 22-24), husbands to wives, As the Moshiach submitted or laid down His whole life for the Congregation (vs. 25-30), the emphasis is that husband and wife are to operate together as one to have dominion and authority on the earth, in total submission to and reverence to one another (vs. 31-33). Children are to be submissive to their parents (6. 1-3), fathers (parent, the authority figure in the case of widowed mother) are to be sensitive and submissive to the responsibility to teach and nurture the children in the things and ways of Elohim (6. 4). Servants are to be submissive to their masters as unto the Master, as a servant of the Master (6. 5-8), and this attitude is to prevail among all whether you are a servant or not (vs. 8).
Men have given a slanted interpretation of scriptures to put all the emphasis in this discourse on women submitting to men. Paul never put such an emphasis on that. His main emphasis is that each member of the Body is to be submissive one to another, and that husbands are to love their wives and be totally supportive of them so that they work together as one unit. This is the way it was in the beginning before the fall. It was when they worked independent from one another that transgression occurred. The Moshiach laid His life down in submission to the needs of the Congregation. This is the same type submission the husband is to have toward the wife, and as head over the family.

--1 Cor. 14. 34, 35. "Let your women keep silence in the congregations: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the congregation." (bracketed words are italicized in the KJV Bible, which means the translators added these words).
Context: Chapter 7, Paul deals with marriage problems, 8, problem of meats offered to idols, 9, concerning support for the ministry, 10, deals with temptations like Israel of old had, 11, grooming codes and order at the Lord's table, 12, 13, 14, deals with operations of the manifestations of the Spirit, and at the close of 14, he deals with talkative wives who disrupt the services by asking their husbands questions out loud in the meetings. Remember, Paul has just said in 1 Cor. 11. 5 that men and women may pray and prophesy in the congregation.

--"Let your women..." Notice, it did not say "Let the women...", or "Let women...". This is addressing a particular problem that was occurring at Corinth at the time, and as we shall see, Paul was drawing on the authority of the scriptures to correct their problem.

--"Keep silence in the congregations". words are sigao and sige (Strongs # 4601 and 4602), meaning "to be silent, to hiss, or hush, silence". Other uses of the word: If a person speaks in tongues and there is not an interpreter then they are to be silent (1 Cor. 14. 28). If the prophets have something revealed to them, then the first is to be silent and the others speak (1 Cor. 14. 30). And if a woman wants to ask questions of her husband, she must do it at home and be silent in the congregation (1 Cor. 14. 34). This is not a mandate for all women to keep silence in the congregation any more than to silence the speaker in tongues or a prophet. Remember, Paul has just established in chapter 11 that men and women can pray and prophesy in the public assembly. He would not contradict himself. No, he is simply addressing a particular problem the Corinthian church was having, and, if that same problem is occurring in congregations today, the same principles will apply.

--"For it is not permitted unto them to speak...For it is a shame for women to speak in the congregation" (vs. 34, 35). Words used different words to express speech, all translated "speak" in the English.
legein--"to deliver an ordered discourse".
eipien--"to speak in ordinary conversation"
lalein--"to chatter, babble, prattel, gabble or talk in an undertone".
Here is used laleo meaning "to talk, utter words". In Liddel & Scott's Lexicon the meaning is given: "to chatter, babble; of birds, to twitter, chirp; strictly, to make an inarticulate sound, opposed to articulate speech; but also generally, to talk, say".

--"Commanded to be under obedience, as also saith the law". It does not say the law commands silence, but to be under obedience. Paul is using the authority of the Word to bring about order in the Corinthian church. He is saying that wives must not be disturbing the meetings by inconvenient asking of questions, and talking and chattering among themselves. Not in any way is he enforcing silence on women. Then he would be contradicting himself.
This is even more easily understood when you consider that customs in that area, even today, are that men and women are separated in the meetings, in two groups. Women would tend to talk among themselves, and if they asked their husbands something, they would have to speak loud enough to disturb the meeting.

Any person, man or woman, who is talkative, Un-submissive, contentious, pushy, and domineering, is not operating in the Spirit of the divine order
of Elohim. Elohim's order is submitting one to another in the fear of Elohim. (Ref: Diotrephes, 3 Jn. 9).

--Mary the first evangelist (Matt. 28. 1-8).
--Believing wives/husbands are not under the curse of Genesis 3 (1 Tim. 2. 15)

My Finale Thoughts:
Women are totally free to minister just like men. The Word never forbids women to hold divinely appointed offices in the kingdom of Elohim. Apostles, prophets, pastors, teachers, and evangelists, and all other areas of ministry are open to be filled by willing, Spirit-filled vessels who will be submissive to and obedient to the Spirit of Elohim, for there is neither male nor female, bond nor free, Jew nor Greek: "for ye are all one in The Moshiach" (Gal. 3. 26-29).
Women just began to be liberated by the gospel in Yahushua' day. Then, it was very much "a man's world", in the time the Bible was written, so much of the writing is specifically addressed to men (eg. 1 Tim. 3. 1; 2.4). But nowhere do we find the Bible forbidding women to hold offices in the kingdom. Rather, by looking at the whole of scriptures, we see women who did hold positions of authority.
According to the context of the whole Bible, 1 Tim. 3. 1 could read, "If a man or woman desire the office of a bishop...", and the rest of the context apply accordingly. If one insists on strictly adhering to "men" in this passage, then one must say that YHWH will only have "men" to be saved, for it says in 1 Tim. 2. 3, 4: " Elohim...who will have all men to be saved...."
"But Elohim forbid that I should glory, save in the stake of our Master Yahusha HaMoshiach..." (Gal. 6. 14). The stake of Yahusha destroyed all distinctions--Jew, Greek, bond, free, man, woman. We are one in Him.
"I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy...my servants...my handmaidens...shall prophesy" (Ac. 2. 17, 18). With the outpouring of the Spirit on all flesh on the day of Pentecost, the lid was taken off. Now Elohim is filling and using all available vessels in a miraculous way to seek and save the lost, to establish His kingdom on the earth, and to fill the earth with His glory.
Yahusha commissions you, male and female, "All power is given unto Me in heaven and in earth. Go ye therefore and teach all nations...preach the gospel to every creature...these signs shall follow them that believe (not just men): In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover...lo, I am with you always, even unto the end of the world" (Matt. 28. 18-20; Mk. 16. 15-18)

Mary Magdalene was chosen by our Moshiach as a type of the Congregation and would be one of the first fruits taken to be with her Master. She was the constant companion of the Moshiach' Ministry, to him she ministered of her substance, she anointed him for his Ministry, and for his Burial, She was the last at the Stake, and the first at the Tomb, and to her alone He gave the commission*, "Go tell Peter," and where so ever the Gospel was to be preached, her love and devotion to her Master were to be declared

I didn't say it for you to like it

Silence has no power Yah's Truth spreading every hour Moving forth like spreading fire all over the earth for so long they tried to hide, all His Truths into their lies even stones break forth and cry to proclaim His power

I'm a Hebrew Yisraelite called by Yah to join this fight exposing all the compromises saying NO to all the lies

I'm a Hebrew Yisraelite Called by Yah to join this fight exposing all the compromises saying NO to all the lies

We are called to bring forth Yah's Kingdom in this dark world getting darker still chaos and uncertainties driving minds to lunacies Yah's Truth confront confusions our obedience silence  all delusions

Just standing on His promises You'll see Yah's glory, I'm a Hebrew Yisraelite Called by Yah to join this fight Exposing all the compromises saying NO to all the lies I'm a Hebrew Yisraelite Called by Yah to join this fight Exposing all the comprosises saying NO to all the lies No longer can they hide the Truth Yah's Truth is advancing bringing down the fools all foul malicious spirits trampled down by Yah's troops I'm a Hebrew Yisraelite saved by Yah to join this fight exposing all the compromises saying NO to all the lies I'm a Hebrew Yisraelite saved by Yah to join this fight exposing all the compromises saying no to all the lies!!!

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