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THE WORK AND MINISTRY OF WOMEN (WOMEN)by Freda Lindsay
An unconcealed blessing is offered in the Scriptures: GOD has ordained that every believer understand the significance of his mission and ministry as servant of the LORD. Gender isn't a boundary drawn to limit the importance or dimension of the desire to serve Christ, "I will pour out my spirit upon...your sons and your daughters...on my servants and on my handmaidens" (Acts 2:17,18). Conscious of the need to maintain balance when focusing on this subject, the author of this study refers to the excellence and progression of feminine figures who stand out in the Bible. She, herself is a case that illustrates how the Holy Spirit anoints women. Freda Lindsay directs Christ For The Nations, one of the largest training centers for ministry and missionary work.
1. The first woman as instrument of redemption: Eve (Gen. 4:25) The Bible reveals that God created man and woman, and that all mankind descends from this first pair. Although Eve was deceived by the serpent, as well as the first to violate the divine regulations (2:16,17; 3:6), the Word of God holds Adam responsible for knowingly moving away from God. (Rom. 5:12,17; I Tim. 2:14). That's not to say that the woman was less intelligent or more vulnerable to deception that the man, but that under the circumstances, in the things concerning the fall of mankind, the deceiving of the woman proceeded the active disobedience of the man. The fact that God, in his mercy and through his first promise, should have chosen a Messiah-Liberator, seed of the woman, in order to realize this work, is an exceptional demonstration of his grace. Subsequently, the first person to become an instrument of God's redemptive work. The birth of Seth, the "seed" given to replace the assassinated Abel, was the first in the "lineage" that would extend to the birth of Jesus Christ. Eve's distinctive place in the fall of the first pair becomes ground where God's mercy plants the first seed of the promise. The message is obvious: God is capable of making his superabundant grace reach any one of us. No matter how deep the error, Eve's testimony declares that God's grace goes much farther.
2. The obedience that bore fruit: Sarah (Gen. 16:1) Sarah was originally called "Sarai", which means, "Princess". When GOD changed her name to "Sarah", he named her "The Princess" or "Queen", making her a co-participant of the role that corresponded to her husband Abraham (who was previously called "Abram"), the "Father of many peoples"; and thus included her in his covenant promises (17:15,16). Sarah, the beautiful wife of Abraham (12:14), was sterile (16:1), which was considered a curse in the ancient world. She is an example of: 1) The faith that goes beyond personal limitations (Heb. 11:11); and 2) an obedient spirit that responds biblically to her husband, without losing her own personality (I Peter 3:5,6). Sarah is also an illustration of the danger that can result from taking GOD's promise into our own hands. The suggestion that, taking her sterility into account, Abraham should take her servant as a wife, resulted in the birth of Ishmael, a child who caused jealousy and conflict between the two women, later between the two sons, and, until this day, between their descendants.
3. The blessing of a generous woman: Rebecca (Gen. 25:15-67) Rebecca, the Syrian, was the granddaughter of Nahor, Abraham's brother (22:23). Rebecca's name alludes to "tie", and implies that her beauty was such that she could literally "captivate" or "fascinate" men. She is presented as a diligent, hard-working, and sensitive young woman. Her readiness to serve Eliezer and draw water for all his thirsty camels clearly illustrates this. In what happened to Rebecca, we see a lesson about the way GOD surprisingly provides recompense to those people with a spirit of service. Little did she know that those camels contained countless presents for her and her family. Her desire to wait for the blessing of her family, before accepting the invitation to marry Isaac, who was an opulent prince in the ancient world, constitutes a model for modern society. How different marriages would be today if: 1) the Holy Spirit was the guide; 2) if prayer and worship were a daily practice; and 3) if the pair had the family's blessing!
4. The divine quest for equality: the daughters of Zelophehad (Num. 27:1-11) Zelophehad, of the tribe of Manasseh, had five daughters and no sons. Their names were Mahlah, which means "infirmity" or "sadness"; Noah, which means "rest" or "repose"; Hoglah, which means "partridge" or "boxer"; Milcah, which means "queen" or "advocate"; and Tirzah, which means "pleasant". If we accept these names as representations of their abilities, character, or the adversities that they had to face, we have before us a complete picture of the tenacity, tact, courage, wisdom and grace that they needed to ask for and receive an inheritance. The presentation of their case before Moses and the leaders of Israel (v.2), when the land was being divided among the tribes, is the first appeal that we find in the Bible in favor of equal rights for women. The power of this example resides in the wisdom that they showed by trusting in GOD that their petition wouldn't be denied. They all manifested a spirit of confrontation and a spirit of cooperation, perfectly balanced. The spirit of confrontation is illustrated in their attack on injustice, and the spirit of cooperation, in their acceptance of the decision made by the elders (36:2-12) that they must marry within their own tribe. GOD defended them (v.7) because they recognized him as Provider and Deliverer. This manifests how we can overcome inequality in our time while maintaining a spirit of consecration.
5. The talented woman, filled with the Holy Spirit: Deborah (Judges 4:4,5) Literally, Deborah means "bee". We are reminded of the wisdom of this woman, as she shared with her friends and as her influence and authority were utilized to "hurt" the enemies of Israel. She was distinguished by her talented creativity and her ability as a leader. Deborah sang and composed songs (ch. 5) and was a woman of GOD who, filled with patriotic love, judged (ruled) Israel for 40 years. She could be called the first military commander and judge of the Supreme Court. The key to Deborah's effectiveness resided in her spiritual commitment and her walk with GOD, which are demonstrated by the face that she was called a prophetess. In Deborah are manifested the possibilities of any modern woman who allows the Spirit of GOD to mold and fill her life, in order to fully develop her abilities to transform the world that surrounds her.
6. The tenacity that leads to the throne: Ruth (Ruth 1:1-4:22) Ruth 1:1-4:22 The tenacity that leads to the throne: Ruth, WOMEN. Literally, "Ruth" means "friendship" or "a female friend". In no other place in the Bible do we find a more loving representation of true friendship. Ruth's primary virtue is tenacity in her objectives: Undoubtedly, she was a tough woman. She stayed faithful to her obligation to her mother-in-law (1:16,17) and tireless while laboring in the fields (2:7,17). The result of this constancy is her marriage with Boaz and the birth of Obed, who became the father of Jesse, who in turn was the progenitor of King David (4:17). Even more, as Jesus came from the seed of David, the Moabitess Ruth became part of the messianic lineage (Luke 3:31,32).
7. The woman and the prophetic possibilities for our time: Huldah (I Kings 22:3-20) The name "Huldah" is derived from the Hebrew root cheled, which means "to slide quickly". Perhaps the name reflects the quickness of Huldah's mind and her ability to quickly and correctly discern the things of GOD. In any case, Huldah was used by GOD in this brief moment in history to make known his judgment and prophecy, and to light the sparks of one of the greatest revivals in history. Huldah is a notable example of the character and potential of the woman who can receive the filling of the Holy Spirit today to successfully accomplish any task that GOD gives her. It's worthwhile to observe how the high priest Hilkiah and the scribe Shaphan went to Huldah to receive a word of wisdom from GOD (v.14). The respect and confidence is evident that these men had for Huldah, which teaches us that spiritual influence flows from the way of life and not simply from the presence of spiritual gifts. Acts 2:17,18 promises that in the last days in the Church the pouring out of the Holy Spirit will proliferate upon women. Huldah's example of respect, trustability and a correct way of life teaches us to have a wise and effective ministry.
8. Faced with the inevitable: Esther (Est. 4:1) Esther was a Jewish orphan, a practically insignificant woman, raised by her uncle Mordecai, without any future. But the story contained in this book reveals the way that GOD defines the destiny of any person who keeps the divine priorities. Even in the presence of recognition, success, wealth and luxury, a lifestyle that many envy, but that often has proven to be destructive to spiritual commitment, Esther maintained her sense of perspective and her integrity. The Hebrew name of Esther was "Hadasa", which means "myrtle", and constitutes an allusion to a beautiful and well known plant. She reflected the myrtle with her valor and obedience, which obviously didn't fade, not even when she was faced with death. In the Persian idiom "Esther" means "Star"; once more her beauty, grace and character, shined in the midst of the darkness that threatened the Jewish people. Notice: 1) Esther's response to Mordecai's calling to recognize the hand of divine providence in her ascension to the throne: she believed that GOD, not her beauty, had made her a queen (4:14). 2) Her respect for the power of prayer and fasting: she recognized the reality of the spiritual realm and the resources of the Holy Spirit (4:16). 3) Her inalterable desire to risk her own life for others, her practical good sense and patience in the pursuit of her task (ch. 5).
9. Faithful mother and obedient disciple: Mary (Luke 1:26-56) There is something grand about Mary, the mother of Jesus, that transcends traditional religious thought. That she was a privileged vessel, chosen to carry the Son of GOD in her womb, is a marvel in itself, because Mary participated in the miracle of the incarnation at a level that no other human being could comprehend. It's clear that she herself didn't claim to understand it, but simply worshiped GOD, in humble recognition of the phenomenon that surrounded his existence. "My soul does magnify the LORD", she exclaimed (v.46). It's difficult for us to identify with those disconcerting moments through which she passed 1) when Simeon prophesied that she would suffer mentally and emotionally (2:35); 2) when she and Joseph spoke with Jesus after they thought he was lost in Jerusalem (2:49,50); 3) when Jesus sweetly scolded her at the wedding in Cana (John 2:4); 4) when Jesus, apparently, rejected her and his brothers' efforts to help him, it's rather certain that they didn't understand him very well at that time (Matt. 12:46-50). These examples stimulate us to understand that there is wisdom in perseverance and obedience in following GOD's basic directives in our live, even when the details of the mechanism that his will puts into action aren't sufficiently clear, and rather disconcerting. Mary also offers us an example about the path that leads to GOD's will. She could have been elevated in her position among those who saw Jesus for what he was - the Messiah - , but, instead: 1) she remained firmly alongside Him on the way to the cross, instead of seeking protection for herself (John 19:25); and 2) she obediently joined the other disciples of Jesus in the Upper Room, in expectation of the coming of the Holy Spirit, as Jesus had commanded (Acts 1:14). Mary is a model of obedient response, by complying with her own recommendation given to the servants at the wedding in Cana. In this we have a counsel for all ages: "Do all that he tells you" (John 2:5).
10. A very efficient ancient widow: Anna (Luke 2:36-38) Anna, the prophetess, came from Asher, the tribe that went to be blessed and went on to dip "its feet in oil" (Deut. 33:24); a sign of joy and happiness. But also, the descendants of Asher would have shoes of "iron and bronze", which denoted strength (Deut. 33:25). Anna exemplified these qualities of anointing and firmness. After being married some sixty years, her husband died, and this widow chose a life of fasting and prayer in the temple. She "didn't depart from the temple, serving" GOD (Luke 2:36,37). Her prophetic anointing wasn't affected by the spirit of the time. Her historic prophecy with respect to Jesus called the attention of all those present to the singularity of the child that had come to the temple to be dedicated (v.22). The name "Anna" means "favor" or "grace", and originates from the Hebrew chanan, which means "to kneel or incline oneself in goodness" and "to find and show favor". She found favor in the eyes of GOD, because He revealed the Messiah, the Hope of Israel to her aged eyes. Her anointed ministry during the latter years of her life constitute a promise for older women. There is always a ministry for the sensitive, obedient and pure believer; a ministry that can influence and mold the coming generation (Tit. 2:2-5).
11. Freedom to bear fruit: Mary Magdalene (Luke 8:2) Mary Magdalene first appears in the gospels among a group of women who form part of the human team that helped Jesus during his ministry. She had been delivered from demonic bondage. It doesn't explain the nature of that demonic possession. In regards to Magdalene a perhaps indestructable myth has been fabricated, elaborated principally by public speakers, writers, novelists and screenplays; they have all created a fantasy, which generally suggests three things, none of which are in the Bible: 1) that she had been a prostitutes, 2) that she was young and attractive, and 3) that she felt romanticly attracted toward Jesus (7:36-50). She has also frequently been confused with the sinful woman forgiven by Jesus, and with the one who broke an alabaster vase filled with perfumed oil (Mark 14:3-9) and poured it over Jesus' head. To tell the truth, all these propositions and speculations, formulated through frequent allusions or direct references, have been received as true facts by multitudes of people. What is the truth about Mary Magdalene? First, she was a grateful soul, because she had been delivered from a terrible torment. The text suggests that her service to Christ had gratitude as a motivation. In the second place, Mary Magdalene was one of the witnesses to the Crucifixion, even though not next to the cross, as occurred with Mary, the mother of Jesus, and John, the beloved disciple (Matt. 27:55,56). (The fact that the other women who served in his company were all older women, gives support to the reasoning that Mary Magdalene was of equal age.) Third, she was present in Jesus sepulcher (Mark 15:47), among those who came that early Sunday morning to complete the work of embalming his body (Mark 16:1), the first to hear the angelic announcement of the resurrection of the LORD, and the first person to speak with Jesus after his resurrection (John 20:11-18). It would be ridiculous to assume that her salutation and attempt to embrace Jesus, after the resurrection, represented something different than the more logical response of joy, upon discovering that her Master was alive. Jesus' order not to touch him, was not due to any unworthy action that may have taken place. The LORD's words indicate some unfulfilled aspect of his post-crucifixion. Mary Magdalene was a faithful disciple of Jesus, and she can be considered an example of how no type of satanic bondage can impede an individual who has been delivered from offering fruitful service to Christ Jesus.
12. Devotion and duty in the balance: Martha and Mary (Luke 10:38-42) Martha and Mary were two sisters who lived in the village of Bethany, a suburb of Jerusalem. It seems that Martha was the older sister, because in verse 38 we are told that Martha received Jesus "in her house". And thus, Martha felt more inclined to assume the domestic responsibilities of caring for the house and attending to guests. When Martha complained to Jesus that Mary wasn't helping her with the household chores, the LORD tenderly reminded her, "Mary has chosen the better part"; rather, sitting at his feet to learn from Him (verses 39-42). Many tend to distinguish Martha as "the practical woman", and Mary as "the spiritual woman". However, the Scriptures indicate that Martha was also seated at Jesus' feet also (v.39) and that Mary also served (v.40). Both women reveal singular spiritual gifts, through which they lovingly served GOD. The two remind us of the importance of balancing personal devotion with practical duties. These are nor irreconcilable in the life of the believer, we should never counter one against the other.
13. A radiant ministry: Phebe (Rom. 16:1) The name "Phebe" means "Pure or radiant like the moon". It's clear that, through Phebe, the light of Jesus Christ shined brilliantly, because Paul called her, not only a servant of the church, but also one who had helped many (verses 1,2). Other versions translate the word "servant" as "deaconess". The Greek word could also be translated as "minister", in view of the fact that a minister is "a servant". The Greek word diakonio is translated as "minister" in other Bible passages. According to the opinion of many scriptural scholars, it was Phebe who carried the manuscript of Romans to the congregation in that city. This agrees with Psalms 68:11, where it says that women should give the good news of GOD: "The LORD gave the word: there was a great multitude (or companies of women) who carried the good news". The words that are inserted are supported by the Hebrew language, and most of the translations recognize this fact. In our days, multitudes of laic women and female Christian leaders - licensed or ordained -, and prophets help carry the Gospel to the world.
14. The women and ministry of the New Testament: Philip's daughters (Acts 21:9) This reference to the daughters of Philip, each one of them exercising the gifts of prophecy, make it rather clear that women brought the word of GOD through the power of the Holy Spirit, and that such a ministry was fully accepted in the early church. It confirms the instructions given by Paul in I Corinthians 11:4: 1) that a woman can "prophesy", but 2) that she should be appropriately "covered", that is, correctly linked with her spouse or another spiritual authority, a regulation that includes all spiritual leaders, whether men or women (see I Tim. 3:1-13). It's disconcerting that the place of women in the ministry is debated by some in the church. Women occupied a place in the Upper Room, where the coming of the Holy Spirit and beginning of the Church was awaited (Acts 1:14). Later, Peter's prophetic sermon on Pentecost affirmed that the promise of the Old Testament was now being fulfilled: "your daughters" and "upon my servants". Women should now share fully, in equality with men, the anointing, the fullness and the ministry of the Holy Spirit. That would make their testimony and their service to the expansion of the gospel more effective. Even though the place of men seems more prominent, concerning the number of men who were leaders, this doesn't constitute some direct restriction of this privilege. Note: 1) the explicit mention of Phebe as a deaconess ("servant", Greek, diakonia, Rom. 16:1) 2) John's letter to an "elect lady" (chosen), with instructions about who should be permitted to minister in her "house" (a designation for the first ecclesiastical communities; I John) and 3) I Corinthians 1:11 and Philippians 4:2, where Chloe and Syntyche appear to be women in whose homes the believers gathered. The method of designation suggests that there were called leaders in their communities. The acceptance of women in the public place where the ministry of the church is developed doesn't represent a concession to the spirit of the feminist movement. But its rejection can be a concession to an order of male chauvinism, which has no backing or support anywhere in the Scriptures.
15. Wise counsel to wives (I Pet. 3:1) The spirit of submission, by which a wife voluntarily recognizes the leadership responsibility of her husband under GOD, is an act of faith. In no part of the Bible does it say for women to "submit" or subordinate themselves to men in general. But this text commands a wife to voluntarily submit herself to her husband (Eph. 5:22), and it commands the husband to lovingly dedicate himself to the care of his wife, but never abuse her trust (v.7; Eph. 5:25-29). This arrangement, divinely ordained, never attempted to reduce the possibilities, purposes or achievement of the woman. Only the sinful nature of human beings, or a recalcitrant ecclesiastical traditionalism, can justify taking out of biblical context, determined "textual" evidences, the social exploitation of women, or the restrictions imposed on them when participating in the ministry of the Church. Passages like I Timothy 2:12 and I Corinthians 14:34,35, that disapprove of a woman teaching (when she hasn't been invited to do so), usurping the man's authority, or giving her opinion in public, have to do exclusively with the relationship between her and her husband. (The Greek word for "man" in I Tim. 2:12 is aner, which is also translated as "husband".) The concept clearly recommends "husband" as the evidence in the rest of the New Testament, which considers the woman's participation in Christian assemblies viable, indicates. The Bible's wise recommendation to women seems to be summed up in what Peter says here to those whose husbands have not yet accepted the faith. He tells them that their "words" aren't the key to gaining their husbands for Christ; their Christian life and spirit of love are. Likewise, this counsel can apply to any woman who aspires to a position of leadership in the church. That ministry isn't entrusted because of argument or insistence on claiming it, but rather, it is gained through her affability, love and service; in other words, showing the same spirit that should be evidenced in the case of the man who desires a position of leadership.
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