Challenging The Twelve Biblical Pillars of Male Dominance

Posted on by Aleda Keeney

Challenging The Twelve Biblical Pillars of Male Dominance

This post may contain affiliate links. As an Amazon Associate, I may earn a commission on sales.

Had I made a similar post four centuries ago, I would have likely faced the perilous fate of being burned at the stake. In the present, although I anticipate inciting the displeasure of numerous churchgoers, I remain undeterred. It is imperative that this matter be finally resolved, as this blasphemous belief has suppressed countless women throughout history, despite their deep devotion and extensive knowledge of scripture, solely due to their gender. I have known women so debased by this heresy that they literally have no voice in what goes on in the church or their own homes. And I am certain that our God is not pleased, especially when one gender uses His Word to abuse, slander, and silence the other.

Is the significance of the Bible’s teachings on man and woman truly negligible? Yeshua consistently affirmed the divine nature of the Scriptures. Paul, too, confirms that all Scripture is divinely inspired. The Bible stands as the divine, flawless message from God, possessing supreme authority over every aspect of human existence, encompassing both man and woman.

When people argue about the Bible opposing the equal status of men and women in the church and at home, they are rightfully taking the issue to the highest authority, as they should. Their argument is supported by twelve seemingly strong biblical pillars:

  • Male…
  • “Wives, submit to your ”…
  • Women may not…
  • Man’s priority in the creation…
  • Woman is man’s…
  • God decreed, “he will rule over ”…
  • In the Old Testament, only males exemplify…
  • Only males were…
  • Only males were overseers, pastors, or…
  • Women should not speak in…
  • Men and women have separate roles in the…

Isn’t this a strong indication that the Bible, and consequently God, overwhelmingly supports male hierarchy? The claim that the Bible does not restrict the ministry of women first came to my attention when I was a new student in college. As soon as I heard it, I had an immediate urge to challenge the statement right then and there. However, I decided against disrupting the lecture and opted to instead prove it wrong. 

This post condenses almost four decades of research on these twelve pillars, showcasing vital evidence that challenges the notion of male hierarchy in the biblical passages they reference. I have come to realize that the Scriptures, which I once believed endorsed hierarchy, actually advocate for equality.

Pillar 1: The Bible Teaches “Male Headship”

The concept of “male headship” entails that only men should assume leadership roles in both the church and the home. This ideology is rooted in biblical passages that assert that “man is the head of woman” and “the husband is the head of his wife.” The English translations may initially suggest that “head” has the connotation of authority, but when taking their contexts into consideration, we come to understand that they actually mean that “the man Adam is the source of woman” and “a husband is a source of love and nourishment for his wife.”

During Paul’s time, the Greek term for “head,” kephalē, did not possess the same connotation of leadership as it does in the English language. The Greek dictionary (LSJ) provides a comprehensive compilation of forty-eight metaphorical translations for the term kephalē, but none of them signify leader or authority, or anything of analogous nature. The majority of dictionaries that encompass the usage of native Greek until the time of the New Testament do not provide a single instance of kephalē that connotes authority. 

“Source,” however, is a standard meaning of kephalē. Paul’s use of head-body metaphors, with the Messiah being portrayed as the head of the body, which is the church, serves to emphasize not only the authority of the Messiah (although he does possess authority), but also the fact that the Messiah is the wellspring of life and sustenance for the church. 

For instance, Colossians 1:18, “he is the kephalē [head] of the body, the church, who is the archē [“origin” or “the source of the body’s life”].

Colossians 2:19, “the kephalē [head], from whom the whole body. . . grows.” According to the Greek New Testament dictionary, the word “kephalē” has various meanings such as “origin, cause, motive, reason” and can also refer to the “source from which something flows or comes.” 

Ephesians 4:15–16, “the Head, that is, the Messiah, from whom the whole body . . . grows.”

The Greek Old Testament makes it clear that the majority of its translators did not view kephalē as a suitable term to describe a “leader.” They consistently opted for the term kephalē when referring to a literal head, however, they rarely selected it when the Hebrew word for “head” indicated “leader.” Out of the 171 instances, the standard Greek translation (LXX) accurately translates the word “head” as “leader” in just six cases.

Paul does not explicitly teach male headship, but he consistently emphasizes the roles of women as leaders both in the church and at home. He consistently includes women in his lists of church leaders. Seven of the ten people Paul names as colleagues in ministry in Romans 16 are women: Phoebe, “deacon of the church of Cenchrea” (16:1) and “leader of many, including myself” (16:2); Junia, “outstanding among the apostles” (16:7), Prisca, “my fellow worker in Messiah Yeshua” (16:3), and Mary, Tryphaena, Tryphosa, and Persis “worked hard in the Lord” (16:6, 12). 

Paul acknowledges the hard work of several individuals involved in gospel ministry, particularly emphasizing the contribution of women. Among those mentioned are the wives of Aquila and Andronicus, who are recognized for their authority and involvement in ministry. This highlights the significant role played by women in spreading the message of the gospel. 

While Luke and Paul adhere to Greek convention by placing Aquila’s name before Prisca’s when introducing this couple, they consistently prioritize Prisca in every account of their ministry.There is no comparison to Paul’s remarkable inclusion of numerous women leaders in an inclusive society throughout the entirety of ancient Greek literature. Despite living in a male-dominated culture, Paul consistently supports and empowers women in positions of authority within the church.

Pillar 2: Ephesians 5 Teaches, “Wives submit to your husbands.”

The wife’s submission is indeed one aspect of mutual submission. Paul emphasizes the importance of willingly surrendering in love (5:21–22). He urges both husbands and wives to prioritize and care for each other. the Messiah is the ultimate example for all those who have faith (4:13, 32–5:2). He is also described as the “head” (4:15), which is further elaborated in 4:16 as the origin of the body’s development. In 5:23, Paul establishes a clear understanding of the concept of “head” by equating it with “savior” through emphatic apposition. He proclaims that the Messiah is not only the head of the church but also the savior of the body. Thus, the crucial question arises: what role does the Messiah fulfill as the “savior”? Paul explains that the Messiah gives himself for the church (5:25, emphasis added) and he also nourishes and cherishes it (5:29). Paul treats husbands and wives equally when it comes to their children, emphasizing their mutual responsibility (6:1–2; Col 3:20). He also encourages wives to take charge of their households, effectively becoming the rulers of their homes (1 Tim 5:14). If this is not leadership in the home, what is?

In 1 Corinthians 7, Paul explains the same conditions and obligations for both wives and husbands regarding twelve different aspects of marriage, both physical and spiritual.

In each, he addresses men and women as equals. His wording is symmetrically balanced to reinforce this equality. Paul affirms that husband and wife mutually possess each another (v. 2). Both partners in a marriage have certain rights and authority over each other, including sexual obligations. The importance of not divorcing is emphasized. In addition, both partners are encouraged to prioritize their spiritual growth and witness the gospel together, including their children. If one partner has been abandoned, both have the freedom to enter into a new marriage, as stated in verse 15. Additionally, each spouse has the potential to positively impact and save the other, as mentioned in verse 16. In fact, Paul explicitly writes in 7:4, “the husband does not possess authority over his own body, but his wife does.” Paul presents a groundbreaking perspective on marriage, highlighting it as a profound connection between partners who willingly submit to each other.

Pillar 3: 1 Timothy 2:12 Prohibits Women from Teaching or Having Authority Over Men

The individuals responsible for this translation of 1 Timothy 2:12 clearly neglected thorough research! This biblical verse clearly states that women in the church in Ephesus should not take authority over men when teaching. However, it does not imply that women are completely forbidden from teaching men, as long as they have established teaching authority, just like Priscilla did. There are four reasons why the translation of the old NIV that states, “I do not permit a woman to teach or to have authority over a man,” is misleading and uncertain.

The main Greek verb in question is authentein, which should be translated as “to assume authority.” Notably, the first recorded instance of authentein being used to specifically denote “exercise authority” occurred three centuries after the writing of 1 Timothy by Paul. In the New Testament, the term “authority” is consistently referenced with the word “exousia”. During Paul’s time, the word “authentein” had two possible interpretations. It could either mean “to dominate” or, more frequently, “to assume authority.” However, when it referred to assuming authority, it signified an illegitimate seizure of power rather than a rightful exercise of it. This understanding is reflected in the King James translation, which uses the phrase “to usurp authority.” The standard New Testament Greek Dictionary, defines this term as “to assume a stance of independent authority.” The NIV 2011 accurately translates it as “to assume authority.”

Furthermore, Paul consistently employs the conjunction “oude” in this verse to connect two elements and express a unified concept. In this particular instance, “oude” unites the notions of “to teach” and “to assume authority.” As a result, Paul does not forbid two actions: teaching and exercising authority over men. He only prohibits one action: women exercising authority to teach men. In the same way, Paul strictly forbade false teachers from engaging in unauthorized instruction (1:3).

Furthermore, the translation “I do not permit” raises doubts as the verb chosen by Paul usually implies a temporary restriction rather than a permanent one. In addition, the grammatical structure is seldom employed to express a permanent prohibition. Instead, it primarily emphasizes a current permission or prohibition, making its most accurate translation, “I am not permitting.” 

Furthermore, if this verse indeed serves as an enduring prohibition against women teaching or exercising authority over men, it would directly conflict with the Bible’s numerous affirmations of women’s role in teaching. In 1 Corinthians 14:26, Paul enthusiastically advocates for the inclusion of women in the teaching roles within the church. He emphasizes that whenever believers gather, both men and women should have the opportunity to exercise their teaching gifts and contribute to the body of believers.  ”Likewise, Colossians 3:16 encourages all Believers (v. 11), “teach and admonish one another with all wisdom.” Paul commands older women in Titus 2:3 to “be teachers of what is excellent.”

Mary’s Magnificat in Luke 1:46–55 is considered the earliest the interpretation of Scripture. It is worth noting that both Phoebe and Priscilla taught adult men, with Phoebe even delivering the book of Romans as Paul’s emissary (Romans 16:1) and answering the Romans’ questions about it. In the city that this prohibition addresses, Priscilla and Aquila had the remarkable opportunity to explain “the way of God more accurately” to Apollos (Acts 18:26). It is quite likely that Priscilla was present in that very city when Paul wrote 1 Timothy, for she is mentioned in 2 Timothy 4:19.

God revealed through women even key portions of inspired Scripture, such as Exodus 15:21; Judges 5:2–31; 1 Samuel 2:1–10; 25:24–31; and Luke 1:25, 42–45, 46–55. Each teaches divine truth.

There are numerous other passages, including note 10, that clearly support the idea of women being able to teach. These passages reveal the mistaken interpretation of 1 Timothy 2:12 as a long-lasting prohibition against women teaching.

Pillar 4: The “Creation Order” Establishes Man’s Priority Over Woman

Genesis does not teach that the order of creation signifies the superiority of man over woman. Indeed, God first created plants and animals before creating man. However, when it came to granting dominion, who did God give it to? Was it not the one who was created afterwards? The theme of leadership of the younger over the older is indeed prominent throughout the Old Testament. We see this pattern with Isaac surpassing Ishmael, Jacob prevailing over Esau, Judah surpassing his older siblings, Moses chosen over Aaron, David surpassing his brothers, and countless other examples.

The Genesis account of creation does not teach hierarchy. On the contrary, it emphasizes that both man and woman, created equally in the image of God, have dominion over the earth. The concept of equality extends beyond mere spiritual status in the eyes of God; it also entails joint dominion over the earth. In contrast to the patriarchal norms of Moses’ era, the scripture in 2:24 specifically instructs the man to leave his parents and be joined to his wife, rather than the other way around. The creation account does not bestow a higher status or authority upon men over women, but rather highlights their equal standing.

Pillar 5: God Calls Woman Man’s “Helper” in Genesis 2:18, So Women Must Be Subordinate to Men

The narrative structure of Genesis 2 reaches its pinnacle with the creation of woman, emphasizing the importance of finding a suitable partner for man. God says, “I will make a strength corresponding to him” in Genesis 2:18. The initial term in this phrase, occasionally interpreted as “helper”, conveys the notion of “power, assistance, deliverer, or savior.” The chosen word, found exclusively in Scripture, never denotes someone of lower status, but rather always signifies a superior or an equal. God is described as the helper and rescuer of those in need a total of sixteen times, emphasizing His strength and power. Additionally, there are three instances (Isa 30:5; Dan 11:34; Hos 13:9) that further emphasize this divine assistance. 

The concept of rescue does not suggest subordination or submission to the person being rescued. Instead, it signifies “a strength in the face of adversity,” or in other words, “a strength that matches the individual being rescued.”

Pillar 6: Man Ought To Rule Over Woman Since God Decreed, “He will rule over you,” in Genesis 3:16

This statement reveals the consequences of the fall, rather than serving as a divine decree of what should occur. Just like all the other consequences of the fall, this is a fresh manifestation that was not present in the original creation. It represents a deviation from the divine blueprint. Even prominent proponents of male hierarchy acknowledge that this “should not be seen as a recommendation of what ought to be.” However, it is important to note that the word “rule” used here does not necessarily mean a negative rule. The two main Hebrew Lexicons thoroughly examine every occurrence of this word in the Old Testament and do not attribute any negative connotations to it. In fact, this word is even employed to describe God’s rule.

Given that the dominion of man over woman, even in cases of benevolent leadership, is a consequence of the fall, it is reasonable to conclude that man did not exercise dominion over woman prior to the fall. Moreover, Messiah, the long-awaited descendant of the woman, has triumphed over the consequences of the fall (Genesis 3:15; 1 Corinthians 15:45). The new beings released by the Messiah should never contribute to the unfortunate consequences caused by the fall, such as the domination of men over women.

Pillar 7: The Old Testament Pattern of Male Leadership Shows That God Approves Only Male Leaders

The assertion that the Old Testament only endorses male leaders is completely inaccurate. The Old Testament portrays numerous women in leadership roles, blessed by God, despite their gender. It unequivocally declares that being a woman should never be a reason for disqualification. Miriam, the prophetess, was sent by God to lead Israel (Micah 6:4). Deborah, another one of the judges, was raised up by the Lord and saved Israel from the clutches of their enemies (Judges 2:16, 18; 4:10, 14, 24; 5:1–31). In her day, she was not only a wife and mother but also a prophetic leader who held the highest position in all of Israel (4:4–5). With her exceptional authority, she fearlessly commanded Barak, the military commander of Israel, to take action, and he willingly obeyed her instructions (4:6, 14). They cooperated seamlessly, with a mutual understanding of their roles. He commanded the military forces, while she held the position of commander in chief.

Queen Esther possessed enough power to rescue her people from a looming genocide and to ensure the downfall of Haman and his 75,000 enemies, effectively protecting the Jews. Esther, together with Mordecai, wrote with absolute authority, and the decree issued by Esther served as an official confirmation of these regulations (Esther 9:29-32). 

The Bible speaks highly of the Queen of Sheba (1 Kings 10:1–13; 2 Chronicles 9:1–12) as well as the Queen of Chaldea (Daniel 5:10–12). While the queens Jezebel and Athaliah were undoubtedly wicked, as were numerous other kings of Israel, it is important to note that the Bible does not condemn them or any other women based on the concept that women should not hold authority over men.

The spiritual leaders of Israel sought guidance from the prophetess Huldah in their search for the lost book of the Law. They humbly turned to her wisdom and sought her instruction. Her word was accepted as divinely revealed by the king, the elders, the prophets, and the people (2 Kings 22:14–23:3; 2 Chron 34:22–32). Their unwavering obedience ignited an unprecedented revival, possibly the greatest in Israel’s history (2 Kings 22:14-23:25; 2 Chron 34:29-35:19).

In a broader sense, the Old Testament encourages the idea that people, both women and men, have the potential to embrace and exercise spiritual guidance.

Pillar 8: In the Old Testament, God Approves Only Male Priests

The Old Testament documents various social and religious positions held by women, except for the role of priest, which is not mentioned. The main reason for this is that priestesses in pagan religions were often associated with prostitution, which is explicitly prohibited in Deuteronomy 23:17. God consistently warned Israel against adopting the immoral customs of the neighboring nations, ensuring their faithfulness. God commanded Moses to summon the entire Israelite community to become “a kingdom of priests and a holy nation” (Exodus 19:6). Moreover, Isaiah 61:6 prophesies a time yet to come when all of God’s followers will be esteemed as priests of the Lord, and they shall be designated as ministers of our God.

Pillar 9: There Were No Women Apostles, So There Should Be No Women in Church Leadership

Excluding women from church leadership simply because there are no women apostles is a flawed conclusion that does not logically follow. Yeshua indeed did not appoint any Gentiles or slaves as members of the twelve. Should Gentiles and slaves be excluded from church leadership? Yeshua’s decision to appoint twelve Jewish men had a profound significance, as it mirrored the twelve sons of Israel. This powerful symbolism served to reinforce the concept of the church as the embodiment of the “new Israel.” Importantly, this choice should not be construed as a limitation on women in positions of leadership within the church.

Yeshua’s support for women as disciples is evident when he affirms Mary for choosing to sit at his feet and listen like a disciple. He clearly states that this choice is important and valuable, and will not be taken away from her. In addition, Yeshua made sure to spread the message of the gospel to both men and women. Mary Magdalene was the very first person whom the resurrected the Messiah actively sought and appointed to proclaim the glorious news of His resurrection and imminent ascension to God the Father (John 20:14–18).the Messiah chose her as an apostle among the apostles.

“Go instead to my brothers and tell them, “I am ascending to my Father and your Father, to my God and your God.”

Mary Magdalene hurried to the Disciples, eager to share her incredible news: “I have witnessed the presence of the Lord!” With fervor, she recounted the profound words He had spoken to her.

Additionally, Paul characterizes Junia as someone who stands out among the apostles in their excellence (Rom 16:7), a group that also includes James (Gal 1:19) and Paul himself. It is worth noting that both James and Paul had a greater impact and influence than any of the twelve apostles. Yeshua’s choice of the twelve in no way excludes women from leadership in the church.

Pillar 10: According to the Bible, Men Are the Ones Appointed to be Elders, Overseers, or Pastors of Local Churches. There is No Mention of Women Holding These Positions

This assertion lacks logical substance entirely. With the exception of the Messiah (Hebrews 13:20; 1 Peter 2:25; 5:4), no individual, male or female, is explicitly referred to as an overseer (episkopos) or pastor (poimēn) in the New Testament. While the Bible does assign special titles to John (2 John 1 and 3 John 1) and Peter (2 Pet 5:1) containing the word “elder,” it is important to note that these titles signify their distinctive roles as apostolic eyewitnesses. They do not identify them as having a local church office.

In the New Testament, there is a remarkable figure who holds a prominent title in local church leadership. Surprisingly, this individual goes against the norm, as she is not a man, but a woman named Phoebe. In Romans 16:1, she is acknowledged as the esteemed deacon of the church in Cenchrea. The title was used for both a pagan religious office and could also be used to address women. The Greek term for deaconess is not “diakonissa,” and it absolutely does not translate to “maid” in any context.Phoebe’s description as a deacon of the church is highly probable.” According to John Calvin, she held “a prominent position in the Church.”

There is no logical basis for excluding women from fulfilling roles such as pastor in local church offices simply because the New Testament does not assign them that specific title. Phoebe, a remarkable woman, stands as the sole named figure in the New Testament to be bestowed with a distinct title within the local church.

In 1 Timothy 3:1, Paul motivates all Believers to have a fervent desire to become overseers, emphasizing that this aspiration is a truly honorable endeavor. Both Paul’s lists of qualifications for overseers and elders in 1 Timothy 3 and Titus 1 use the subject “anyone.” It is worth noting that neither list contains a singular masculine pronoun or any other indication that the position is limited to men, which is contrary to what is often found in English translations. The Common English Bible and the Contemporary English Version faithfully translate these passages, without incorporating any masculine pronouns, maintaining the original meaning.

There is a misconception that the phrase “one woman man” in 1 Timothy 3:2, 12 and Titus 1:6 excludes women. However, even well-known complementarians Doug Moo and Thomas Schreiner recognize that this phrase does not exclude women. Both men and women who hold supervisory positions are expected to be “monogamous.” Yeshua’s interpretation of Deuteronomy 24 in Mark 10:12 firmly establishes that the Bible consistently applies prohibitions intended for men to women as well. “When it states ‘Do not covet your neighbor’s wife,’ it inherently prohibits coveting your neighbor’s husband as well.”

The main idea of Paul’s point is not that all overseers need to be married. In fact, Paul himself encourages single believers in 1 Corinthians 7:27-28, 32-35 to not get married but to focus their devotion on the Lord. Moreover, insisting that overseers must be married would mean excluding Yeshua, Paul (1 Cor 7:7), and almost all Catholic priests, as well as male and female monastics.

The phrase “one woman man” is commonly used to describe a person committed to a monogamous relationship. However, any argument suggesting that the word “man” in this phrase also holds a universal requirement must propose a dual interpretation. The current context does not justify such an approach. It is crucial to avoid poor hermeneutics that involves isolating a single word, such as “man,” from its idiomatic phrase “one woman man,” and incorrectly attributing it as a universal requirement on its own. Removing the concept of “household” from the phrase “ruling children and their own households well” and claiming that only slave owners can serve as overseers is akin to diminishing the importance of a vital element.

Moreover, as Phoebe held the position of a deacon according to Romans 16:2, it is worth noting that the criteria for women are also mentioned in relation to deacons as stated in 1 Timothy 3:11. Hence, it can be argued that the phrase “one woman man” in the subsequent verse of this section should not be interpreted as excluding women. Therefore, it is essential that this idiomatic phrase does not exclude women in 1 Timothy 3:2 or Titus 1:6 as well.

Pillar 11: 1 Corinthians 14:34–35 Commands Three Times, “Let women be silent in the churches.”

Indeed, these verses present a clear prohibition on women speaking in the church. They extend this prohibition even to esteemed women, including wives, who wish to seek knowledge by asking questions. These verses have left practically all scholars perplexed, even the early church fathers. The plain meaning of this contradicts previous statements that “all” can teach and prophesy and the affirmation of women prophesying. Paul quotes Scripture when citing “the law” elsewhere, but “the law” does not command women to be submissive or silent in religious gatherings. Psalm 68:11 proclaims the word of the Lord, highlighting the influential role of a multitude of women in spreading His message. Furthermore, Isaiah 40:9 empowers women to declare, “Here is your God!”

There are many interpretations proposed by scholars who believe that Paul is giving a command in these verses. These interpretations aim to limit the requirement for silence by only applying it to judging prophecies or disruptive chatter, which goes against the clear meaning in both Greek and most English translations. These interpretations allow for the kind of speech that verse 35 specifically forbids!

To truly grasp the meaning behind these verses, one must look to the earliest manuscripts in which they are found. At the very core of solving the mystery surrounding the original text of Scripture lies Bengel’s first principle. The statement suggests that an original text is likely to be the best explanation for the creation of all other texts. In Western text-type manuscripts, these verses are placed after verse 40, whereas in other manuscripts, they are placed after verse 33. 

There are limited but sensible options as to where they could have been originally placed: either after verse 33, after verse 40, or in the margin. No, New Testament scribes did not move large blocks of text this far without a clear reason. There hasn’t been a single manuscript found so far, in any of Paul’s letters, that has been moved such a great distance without a clear and justifiable reason. It would have been highly unconventional and against the scribe’s typical behavior to interchange these verses, moving them from their intended positions after verse 33 to after verse 40 or vice versa.

However, it was a customary practice among scribes to jot down any omitted text in the margin, and subsequently incorporate it into the main body of the text wherever they deemed it to be most appropriate. In the same vein, a secretary who is retyping a letter that has been edited will incorporate any marginal notes into the main content of the letter. According to transcriptional probability, it is believed that an individual initially wrote, “Let women be silent in the churches” in the margin of a manuscript. Subsequently, copyists then inserted this phrase either after verse 33 or after verse 40. In the end, it is only logical to expect that something customary is far more likely to happen than something so extraordinary that no other example of it exists.

The beauty of marginal text lies in its freedom from context, allowing it to have boundless meaning. Consequently, its purpose becomes even more enigmatic, making it challenging to discern Paul’s affirmation or denial of this text in the margin. It is possible that the false prophecy Paul referred to was the prophecy about “one who believes he is a prophet.” There is reason to believe that Paul did not write 14:34–35, as his large handwriting would not fit in a usual margin (Gal 6:11; 2 Thess. 3:17). The author of the marginal note, the reasons behind it, and the time it was written can only be speculated upon. Thus, it is not justifiable to employ this instruction advocating for women’s silence in church as a basis for theological doctrines or church customs.

Many might be concerned about the idea of “removing verses from the Bible,” fearing that this could weaken belief in the flawlessness of the original manuscripts. However, there is no basis for this concern. This case is truly remarkable, as it is the only instance in Paul’s letters where a significant amount of text is found in such distant places without any satisfactory explanation as to whether it was originally part of the main text. The only plausible explanation for the manuscript evidence is that it originated as marginal text. Therefore, this significant reason for considering it as a marginal text is not in favor of the marginal status of any other Scripture passage, let alone its exclusion.

The consensus among scholars who have strong faith in the Bible is that the account of the woman caught in adultery was not part of the original text. Manuscripts that contain John 7:53–8:11 reveal a significant number of textual variations. This abundance of alternate readings strengthens the argument against the authenticity of these verses. The command for women to be silent in church shares similarities with the narrative of the adulteress. Both passages exhibit unusual word usage, interrupt the main narrative or topic, and include marginal symbols or notes suggesting that the scribes were aware of textual issues. The most crucial New Testament manuscript, known as Codex Vaticanus, contains a symbolic representation of a textual alteration precisely at the starting point of both these passages in question.

Moreover, there is abundant evidence that the passage suppressing women was added much later, even after the account of the adulterous woman:

  • It makes alien use of vocabulary
  • It conflicts with the goal of instruction
  • Paul’s theology and style do not align with the saying “Just as the law says”, neither is there any record of such a law in the Old Testament.
  • It places an unintended burden on a vulnerable social group that Paul never intended.
  • Its vocabulary mimics that of the later 1 Timothy 2:11–15.
  • Only the following verses in 1 Corinthians are specifically directed to individuals who are part of the church.
  • This addition clearly serves a deliberate motive: to stifle the voices of women.

Paul likely included these verses in the margin as a way to highlight their contradiction with his teachings. This indicates that he was specifically referencing these false prophecies when rebuking “one who thinks he is a prophet” (v. 37).

The majority of scholars who have analyzed the manuscript data have reached the conclusion that these verses were not present in the original letter written by Paul or in its margins. Man and Woman, One in the Messiah, by Gordon Fee, identifies seven evidences from actual manuscripts plus nine internal features of the text that support understanding this passage as a later addition. If the passage 14:34–35 was added later and is not present in the original text, it lacks the authority of the apostles. A false prophecy holds no authority if it turns out to be false. The compelling wealth of evidence indicating its initial placement in the margin strongly suggests that the directive for women to remain silent in church should not be relied upon to establish theological or ecclesiastical practices.

Pillar 12: Men and Women Have Separate Roles in the Church

Scripture does not mention roles, and Paul clearly emphasizes the equal status of men and women in the Messiah. The verse First Corinthians 11:11 affirms that in the Lord, man and woman are not separate from each other, but rather interconnected. Greek dictionaries typically don’t include the translation “independent.” However, Paul emphasizes that women and men are undivided when affirming their ability to pray, prophesy, and lead worship in church. Hence, Paul’s assertion that women are not distinct from men “in the Lord” must be applicable to women fulfilling leadership roles within the church. Paul introduces the significance of 11:11 with the word “however,” a term that, in Greek, effectively emphasizes his central concern. Paul is emphasizing a crucial principle of communal worship: church leadership should not be separated based on gender.

In Galatians 2-3, this fundamental principle is explicitly affirmed. Paul confronted Peter openly when he decided to stop associating with the Gentiles in Galatia. Paul accused Peter of being hypocritical and not adhering to the true principles of the gospel. Galatians 2:11-14). 

Paul defends his denunciation of Peter’s unequal treatment by asserting the principle of equal standing between Jew and Gentile in the Messiah. He further expands this principle to include the equal standing of slave and free, as well as male and female, in Galatians 3:28. Thus, this Scripture passage emphasizes that the gospel requires us to include all, regardless of their background, be it Gentiles, slaves, or women, in the full participation of the church. Galatians 3:28 holds a universal message that extends beyond the scope of salvation. The article identifies forty-two compelling reasons, spanning theology, history, culture, context, and exegesis, that passionately urge a transformative shift towards a more egalitarian form of social interaction within the church, the body of the Messiah. Galatians 3:28 powerfully brings to light the truth that in the Messiah, there is no distinction between male and female. Thus, by excluding women from leadership positions in the church, we inadvertently create the very division that this verse strongly condemns.

Peter demonstrates a clear change of heart regarding his hypocrisy and actions that contradicted the gospel. This is evident when he commends “all of Paul’s letters,” including Galatians, as sacred Scripture (2 Pet 3:15–16). Those who claim to uphold the equality of men and women, but still limit the participation of women in church leadership, should take inspiration from Peter and reconsider their stance. The church should wholeheartedly embrace Paul’s belief that establishing a division between men and women goes against the very essence of the gospel.

Conclusion

The Bible teaches the following regarding the twelve pillars examined above:

  • Leadership should not be limited to just men. Both men and women should have equal opportunities to share leadership positions.
  • In the church and in marriage, it is important for both men and women to mutually submit to one another.
  • Women may teach in mixed company
  • Men and women share dominion in natural matters
  • A woman is an equal strength to a man, rather than being subservient.
  • Male rule is a result of pride and misinterpretation of the Scriptures
  • The Old Testament approves women in leadership positions.
  • In the eyes of the Bible, it is believed that every believer has the sacred potential to become a priest and to prophesy.
  • There were women leaders in the apostolic times
  • The Bible does not discriminate against women when it comes to holding local church offices. In fact, the only individual explicitly referred to in the Bible with the title of a local church office is none other than Phoebe.
  • The Bible affirms and encourages women to actively participate and share their spiritual revelations, including prophesying, within the church.
  • According to the Bible, the gospel itself goes against the idea of excluding women from leadership positions.

Upon thorough scrutiny of the twelve biblical pillars that supposedly support male hierarchy, it becomes clear that the Bible actually advocates for the opposite: the equitable position of both men and women in both creation and the renewed creation through the Messiah.

Not only do these twelve biblical pillars of male hierarchy lack any affirmation of male hierarchy in the texts they reference, but there is an even deeper issue at hand. The male hierarchy faces a crucial issue: the Bible contains numerous foundational principles that directly contradict it. Among these are the theological axioms of Paul, which emphasize the equal status of men and women.

Both men and women are:

  • Created in God’s image
  • Given dominion over the earth
  • Given the creation blessing
  • Given the creation mandate
  • In the Messiah

Paul’s theological axioms support the fundamental equality of both men and women:

  • Mutual submission
  • The oneness of the Messiah’s Body
  • The priesthood of all Believers
  • Liberty in Messiah
  • The Spirit gifts for all
  • The principle of church leadership as a form of service is equally applicable to both men and women.
  • There is no male-female division
  • Male and female are not separate

Unfortunately, there remains a widespread belief that the Bible prohibits women, even those specifically chosen and endowed by God for ministry, from teaching or holding authority over men within the church. The consequences of this are immeasurable for the church, resulting in great losses and inflicting immense pain on those who are excluded. Likewise, numerous husbands exploit the Bible as a means to exert dominance or even mistreat their wives, rather than embracing them as equal beneficiaries of the Messiah’s inheritance (Romans 8:17; 1 Peter 3:7). The questionable interpretations often give rise to a strong disdain towards God’s Word, viewing it as an instrument of oppression against women. Many people believe that Paul, the most well-documented advocate for gender equality in all of antiquity, is responsible for the restrictions placed on women.

In the Bible, we find numerous examples of women as well as men who have taken up leadership roles within the church. This sacred text emphasizes the importance of their collective authority, encouraging both men and women to submit to one another in the context of the church and marriage. There are countless and clear texts that teach these concepts. Each of these twelve pillars crumbles under the overwhelming weight of biblical evidence. There is no firm biblical footing to support male hierarchy. Scripture, on the other hand, firmly declares the equal importance of both men and women within the church and the home.