Writer’s note: Gender has become a hot button issue as of late in the West. There is a growing movement of people who have a conviction that gender is more fluid than just male and female. While I do have my own convictions about gender fluidity, for the purposes of this article we will be covering the two sexual genders as defined in scripture as male and female (Genesis 1:27). Wading into gender fluidity will be tackled in a later article. Also, this article contains mentions of violence towards women so we urge caution to those who may be sensitive to such content.
Introduction
The subject of gender equality in the Bible has been debated and often misunderstood due to historical and cultural misinterpretations of scripture. Many believe that the Bible promotes gender inequality, pointing to certain Old Testament laws and New Testament instructions. However, a closer examination of the biblical texts in context reveals a different perspective: the Bible affirms the equality of genders and counsels mutual submission in marriage. This essay aims to explore biblical gender ethics by examining key scriptures and contexts to demonstrate that the Bible supports the equal worth and dignity of men and women.
Biblical Foundation of Gender Equality
Galatians 3:28–29: Equality in Christ
Galatians 3:28-29 provides a fundamental principle for understanding biblical gender equality. The apostle Paul writes, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise." This passage emphasizes that in Christ, traditional social distinctions become irrelevant concerning salvation and spiritual status. Salvation is available to all, regardless of gender, race, or social status, highlighting a fundamental equality among believers.
Equality in Salvation
The New Testament consistently affirms that salvation is offered to all people through Jesus Christ. John 14:6 states, "I am the way and the truth and the life. No one comes to the Father except through me," emphasizing that salvation is through Christ alone, without distinction . Similarly, Acts 4:12 declares, "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved". These verses underscore that in matters of salvation, men and women are equal.
Addressing Misinterpretations and Controversial Passages
Old Testament Context: Protection and Provision
Some Old Testament passages, such as Deuteronomy 22:28-29 and Exodus 22:16-17, are often cited as evidence of gender inequality. These verses seem to command that a victim of rape marry her attacker, which is disconcerting to modern readers. However, these laws were designed to protect women in a patriarchal world. In the surrounding cultures, women had limited to no rights and were regarded as property. The stipulation for the man to pay the bride price and marry the woman ensured that he bore the responsibility for his actions and provided for her. Importantly, the woman’s father could refuse the marriage, but the man still had to pay the bride price, highlighting that the woman was not forced into the marriage. It is also important to understand that as a woman during this time in human history it would be shameful in any culture to be pregnant out of wedlock and the rape victim would on top of being victimized by her rapist would then in turn be victimized by a culture who would stigmatize her resulting pregnancy. What God was doing by having the rapist pay the bride price was protect this woman from the social stigmatization of being raped. This was not to be expected outside of Israel.
So, it is clear from the context that God was distinguishing Israel from the rest of the world to be “holy” or set apart by elevating the ethic of a nation.
Legal Provisions in a Sinful World
Many Old Testament laws regarding women were legal provisions in a world that treated women as an inferior. For instance, Jesus explains in Matthew 19 that divorce was permitted because of the hardness of human hearts, not because it was God's ideal. "Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning" (Matthew 19:8). Similarly, laws that seem to suggest a lesser status for women should be seen as mitigating the effects of a fallen world rather than reflecting God's view of women. God’s perspective is clear: men and women are of equal value, created in His image, and deserving of dignity and respect.
Complementary Roles and Mutual Submission
Ephesians 5:21-33: Mutual Submission in Marriage
Paul’s instruction in Ephesians 5:21 to "submit to one another out of reverence for Christ" was revolutionary, especially considering the cultural context of the first century. At that time, Greco-Roman society was deeply patriarchal, with rigid gender roles that placed men in positions of authority and women in subordinate roles. The idea of a man submitting to a woman would have been shocking and countercultural.
In the prevailing cultural norms of the time, men held power and influence both in public and private spheres. Women's roles were largely confined to the domestic realm, and they were expected to be obedient to their fathers and husbands. The concept of mutual submission introduced by Paul challenged these deeply entrenched social structures. It proposed a radical form of equality within the marriage relationship, where both husband and wife were to submit to each other out of reverence for Christ.
This mutual submission was not about one-sided obedience but about reciprocal respect and humility. By advocating for men to submit to their wives, Paul was promoting a vision of marriage based on love, respect, and mutual service. This was a significant departure from the dominant cultural narrative that valued male dominance and female submission.
Paul’s teaching in Ephesians 5:21 called for a profound transformation in the way relationships were viewed and lived out. It suggested that true Christian relationships are characterized by mutual respect and the willingness to prioritize the needs and well-being of the other person. This concept of mutual submission was revolutionary because it elevated the status of women and encouraged men to adopt a posture of humility and service, aligning with the example set by Christ.
In a society where power dynamics were heavily skewed in favor of men, the call for mutual submission would have been challenging. It required a rethinking of traditional gender roles and a commitment to living out the radical equality and unity that Paul described in Galatians 3:28, where "there is neither male nor female, for you are all one in Christ Jesus."
By advocating for mutual submission, Paul was not only addressing the specific dynamics of marriage but also laying a foundation for a broader Christian ethic of equality and respect that transcended cultural boundaries. This teaching remains a powerful reminder of the transformative potential of the gospel to challenge and change societal norms.
The Cult of Diana in Ephesus
In first-century Ephesus, the Cult of Diana (also known as Artemis) was a dominant religious force. Diana, the goddess of fertility and childbirth, was highly revered, and her temple was one of the Seven Wonders of the Ancient World. Women, in particular, sought Diana’s favor to ensure successful pregnancies and safe childbirth. As part of their devotion, women adorned themselves with elaborate hairstyles woven with gold and silver, and dressed in immodest clothing to attract the goddess’s attention. They believed that by doing so, Diana would look upon them favorably and grant their prayers.
In the temple of Diana, women would also participate in rituals that involved loudly proclaiming the creation epic where Diana was said to have created women first and then men. This proclamation was meant to assert their significance and secure the goddess’s favor. The cult practices highlighted a deep-seated anxiety among women about their roles and worth, driving them to seek validation through ostentatious displays and ritualistic behavior.
Paul’s letter to Timothy addresses these very issues. In 1 Timothy 2:9-15, Paul writes:
“I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God. A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearing—if they continue in faith, love and holiness with propriety.”
At first glance, these instructions may seem restrictive, but when considered in the cultural context of Ephesus and the practices of the Cult of Diana, a different understanding emerges. Paul’s guidance was not intended to impose harsh restrictions on women but to redirect their focus from external displays of piety to internal spiritual virtues. By advising women to dress modestly and prioritize good deeds over elaborate adornments, Paul was countering the cultural norms that encouraged women to seek approval through their appearance and ritualistic practices.
Paul’s reference to learning “in quietness and full submission” and not assuming authority over men must be understood within the context of the disruptive behaviors associated with the cultic worship of Diana. The loud proclamations and assertions of women’s primacy in creation were contrary to the order and peace Paul sought to establish in Christian worship. His instructions aimed to foster a community where women’s worth was not derived from external validations or cultural rituals but from their identity in Christ.
Moreover, Paul’s mention of salvation through childbearing is a direct response to the fears surrounding childbirth that drove women to seek Diana’s favor. By stating that women will be saved through childbearing if they continue in faith, love, and holiness, Paul reassures them that their safety and worth are secured by God’s grace, not by appeasing a pagan deity.
In essence, Paul’s teachings in 1 Timothy were a loving and pastoral response to the cultural practices of Ephesus. He sought to liberate women from the anxiety and insecurity perpetuated by the cult of Diana and redirect their devotion to a God who already saw and valued them. By emphasizing internal virtues over external displays, Paul affirmed that women did not need to vie for divine approval through elaborate rituals and immodest adornments. God’s love and acceptance were already assured through their faith in the one true God.
Servant Leadership
Ephesians 5:23 states that the husband is the "head" of the wife, but this headship is modeled after Christ's leadership, which is characterized by servanthood. In Matthew 20:25-28, Jesus teaches, "The rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many". Therefore, biblical headship is not about dominance but about serving and loving one’s spouse selflessly.
Examples of Female Leadership in the Bible
Priscilla, Phoebe, and Junia
The New Testament provides numerous examples of women in leadership roles within the church. Priscilla is mentioned as a co-worker with her husband Aquila in Acts 18:26, where she teaches Apollos, an eloquent speaker and knowledgeable in the Scriptures . Phoebe is referred to as a deacon of the church in Cenchreae in Romans 16:1-2, and Paul commends her for her leadership and assistance to many, including himself . Junia is noted among the apostles in Romans 16:7, indicating her significant role and recognition within the early Christian community. These examples illustrate that women held important and respected positions in the early church.
Elevating Women’s Rights
In Matthew 5:28, Jesus places the responsibility on men who look at women lustfully, rather than blaming women for causing men to lust. "But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart" (Matthew 5:28). This teaching elevates the rights and dignity of women, emphasizing that men are accountable for their thoughts and actions. Jesus’ approach contrasts with the prevailing cultural norms that often placed the burden on women to avoid tempting men, thereby affirming women’s rights and moral agency.
The Role of Cultural Context in Interpretation
Roman Law and Ephesians 5:22
Understanding the cultural context of the New Testament is crucial for interpreting passages about gender roles. The Roman law of Sine manu, which was in place when Ephesians was penned, stated that the father retained legal rights over his daughter even after marriage. Ephesians 5:22, which commands women to submit to their husbands, not their fathers, can be seen as countercultural. This command shifts the authority from the father to the husband, establishing a new familial hierarchy based on mutual respect and love rather than property rights.
Mutual Submission: A Revolutionary Idea
Paul’s instruction in Ephesians 5:21 to "submit to one another out of reverence for Christ" was revolutionary. In the context of the time, the idea of a man submitting to his wife was unheard of. This mutual submission emphasizes equality and respect within the marriage, challenging the patriarchal norms of the time. It highlights that both spouses are to serve and honor each other, reflecting the mutual love and submission seen in the relationship between Christ and the Church.
Complementarity and Equality
Different Roles, Equal Value
The Bible advocates for the equal value and worth of all humans but does not advocate for sameness. Men and women are given different, complementary roles in the family and the church. Ephesians 5:21-33 outlines roles within marriage, with the husband as the head and the wife as the one who submits. However, this headship is to be exercised in a Christ-like, servant-hearted manner. Similarly, 1 Timothy 2:12 discusses roles within the church, with specific instructions for men and women.
Spiritual Gifts and Equality
1 Corinthians 12 discusses the distribution of spiritual gifts among believers, emphasizing that different people have different roles and gifts, all of which are essential to the body of Christ. "There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord" (1 Corinthians 12:4-5). This diversity in roles and gifts is a testament to God’s wisdom and creative power, not an indication of inequality. Both men and women are fearfully and wonderfully made, as Psalm 139:14 states, and are prepared for good works in Christ Jesus, as affirmed in Ephesians 2:10 .
The Example of Jesus
Jesus’ Interactions with Women
Jesus’ interactions with women in the Gospels provide a powerful model for gender equality. He consistently treated women with dignity and respect, challenging cultural norms. For example, in John 4, Jesus speaks with the Samaritan woman at the well, breaking social and religious barriers. He engages her in theological discussion and reveals His identity as the Messiah, showing that He values her as an individual with spiritual insight and worth.
Women as Disciples
Jesus had female disciples who followed Him and supported His ministry. Luke 8:1-3 mentions women like Mary Magdalene, Joanna, and Susanna who traveled with Jesus and the twelve apostles, providing for them out of their resources. These women were integral to His ministry, highlighting their significant role and equal participation in the work of the kingdom.
Conclusion
The Bible, when understood in its proper context, affirms the equality of genders and advocates for mutual submission in marriage. Key scriptures such as Galatians 3:28-29 and examples of women in leadership roles within the early church underscore the equal worth and dignity of men and women. While some Old Testament laws may seem harsh by modern standards, they were designed to protect women in order to distinguish Israel as different than the surrounding patriarchal societies. The New Testament further emphasizes servant leadership and mutual submission, providing a model for gender equality in marriage and the church. Despite misunderstandings that have persisted in Christian culture over the centuries, the New Testament was not trying to impose harsh restrictions on Women but instead elevate their status from property to equals. Therefore, the Bible’s message is one of equality, dignity, and mutual respect, reflecting God’s view of humanity.
Have you not treated the women according to scripture? As a husband, have you been overly harsh in your headship over her? If so, say this prayer:
Father, I admit that I have not followed your word truly but instead used it as a weapon for power over women. I repent of this heresy and wish only to reconcile to you and give recompense to those I have wronged. I rebuke the lie that women are to be submissive and quiet and I announce the truth that my sisters in Christ are equal to men in their service to Christ. Help me with your Holy Spirit to correct this wrong and to see the truth always. In Jesus’ name, Amen!
Bibliography and Scriptural References
Sine Manu (Manus Marriage in 1st Century Rome) - https://en.wikipedia.org/wiki/Manus_marriage
What was so attractive in Artemis/Diana worship, and what was the rationale for Christians not to follow pagan ideology? - https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1142&context=sss
The Temple of Artemis at Ephesus - https://en.wikipedia.org/wiki/Temple_of_Artemis
The Holy Bible, New International Version (NIV).
Galatians 3:28-29
John 14:6
Acts 4:12
Deuteronomy 22:28-29
Exodus 22:16-17
Deuteronomy 24:1-4
Matthew 19:8
Ephesians 5:21-33
1 Timothy 2:12
1 Corinthians 12
Psalm 139:14
Ephesians 2:10
Matthew 5:28
Matthew 20:25-28
1 Timothy 2:9-15
Acts 18:26
Romans 16:1-2
Romans 16:7
John 4
Luke 8:1-3
Craig S. Keener. Paul, Women & Wives: Marriage and Women's Ministry in the Letters of Paul. Baker Academic, 1992.
This book provides detailed analysis of Paul's letters and the roles of women in early Christian communities.
N.T. Wright. Surprised by Scripture: Engaging Contemporary Issues. HarperOne, 2014.
Wright offers a perspective on how biblical texts speak to contemporary issues, including gender roles.
Carolyn Custis James. Half the Church: Recapturing God's Global Vision for Women. Zondervan, 2011.
This book explores the biblical vision for women's roles in the church and society.
Cynthia Long Westfall. Paul and Gender: Reclaiming the Apostle's Vision for Men and Women in Christ. Baker Academic, 2016.
Westfall provides an in-depth examination of gender roles within the context of Paul's writings.
Sarah Ruden. Paul Among the People: The Apostle Reinterpreted and Reimagined in His Own Time. Pantheon, 2010.
Ruden offers a cultural and historical perspective on Paul's teachings, including his views on gender.
Scot McKnight. The Blue Parakeet: Rethinking How You Read the Bible. Zondervan, 2008.
McKnight discusses how to read and interpret the Bible with an emphasis on understanding the roles of women in scripture.
Margaret Elizabeth Köstenberger and Andreas J. Köstenberger. God's Design for Man and Woman: A Biblical-Theological Survey. Crossway, 2014.
This book explores the biblical design for gender roles, focusing on both Old and New Testament teachings.
Philip B. Payne. Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters. Zondervan, 2009.
Payne's work delves into the exegesis of Paul's letters to understand his vision for gender equality in the church.
John Piper and Wayne Grudem (eds.). Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Crossway, 1991.
This collection of essays provides a conservative evangelical perspective on gender roles based on biblical interpretation.
Richard Bauckham. Gospel Women: Studies of the Named Women in the Gospels. Eerdmans, 2002.
Bauckham's work focuses on the women named in the Gospels and their significance in Jesus' ministry.
Ben Witherington III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Cambridge University Press, 1984.
This study examines Jesus' interactions with women and their roles during his ministry.
Joan E. Taylor. The New Testament and the Roman State: From the Early Church to the Reformation. Wipf & Stock, 2010.
Taylor explores the relationship between the early Christian church and the Roman state, including legal and social implications for women.
This bibliography includes a mix of primary scriptural references and secondary sources that provide context, interpretation, and scholarly analysis relevant to the topics discussed in the essay.