9.1Christ and the Church

Christ and the Church Perhaps one of the most difficult things for the church to do is to hear what the Lord has to say to the church. We are so man centred, and focus so naturally on man’s needs, that we are unable to just be quiet and hear what the head – Christ – has to say to His body. It actually goes deeper than that, we don’t even know how to function in the church with Christ being the actual head of the church. This is demonstrated by the relationship between men and women in the church. The interwoven relationship between Christ and man through the church is so magnificent and beyond the realm of our senses that one is left without adequate words to express this relationship. However, the Holy Spirit is able to bring revelation through mere human words. Therefore, I would ask you, earnestly, to seek to understand above and beyond my weak attempts to describe the church that is beyond our imagination. If you only consider my words, without seeking revelation from the Lord, you will be left with questions and doubts and be unable to really grasp the accomplishment of Christ on Calvary. The following topics I am dealing with are quite sensitive even among those who already practise the ekklesia church. So, for that reason, do not take my teachings as your complete guide to function in a biblical church. Never ever force or manipulate people to practise the things I am dealing with in this part of the series. Also do not even attempt to implement these views without first having a revelation from the Holy Spirit and reaching a consensus in your fellowship over these issues. This could take longer than you would like, but so be it. It should be Christ who builds His church and not our feeble understanding of what church is. The way we conduct our meetings is the visual representation of our relationship with Christ. Visual representations can be very powerful catalysts for growth in our understanding, our emotions, and our implementation of truth. We can see this, for instance, in the bread we break, which represents Christ’s body and the cup we drink which represents Christ’s blood. These representations go even deeper, as we saw in the chapter five called: Church Fellowship. In this teaching we are going to look at another and very important visual representation that has to do with Christ and the church. To understand the relationship between Christ and the church and how it

influences our meetings and our day to day lives, we need to look at some very interesting truths found in the mystery of the Gospel. One of the great mysteries of life is the question: Why were we created? Atheists, obviously, do not have an answer for this question. Yet there seems to be a great variety of answers to this question, even from those in the Christian faith. Many of the answers that Christians give to this question can be traced back to the focus and priorities that Christians have in their lives. With some colourful interpretation of Scripture, anyone can find a justification for their answer. Given all the answers that Christians supply to the question, “Why were we created”, would you allow me to point to some key passages in Scripture that you might never have noticed? You will see that these passages give us a perspective that is not man-centred but rather, Christ-centred, in helping us answer this question. Paul writes in: Col 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (KJV) According to this passage, through whom are all things made? All things were made through Jesus Christ. Fair enough, but if all things were made through Christ; then for whom were all things made? All things were not only created through Christ but were actually created FOR Christ. Christ is not only the source of all things – Christ is also the reason and goal of all things. The purpose of every single thing that is created is therefore Christ. Whatever the will of God may be, it has its destiny and purpose in Christ. The author of Hebrews writes about it like this: Heb 2:10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (KJV) Paul writes in a similar vein, in: Col 1:17 And he is before all things, and by him all things consist. Col 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (KJV) If all things have their purpose in Christ, would you say that the church has its purpose in us or in Christ? Think about it; Christ is the Head of the church, and through the church Christ may have pre-eminence over all. So the purpose of

the church is not us, but Christ having pre-eminence over all. Paul demonstrates this pre-eminence through a visual representation of Christ and the church in the following analogy: Eph 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Eph 5:24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; Eph 5:26 That he might sanctify and cleanse it with the washing of water by the word, Eph 5:27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Eph 5:28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. Eph 5:29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: Eph 5:30 For we are members of his body, of his flesh, and of his bones. (KJV) So, what has Paul written about the relationship between Christ and the church? He compares this relationship to that of a husband and wife. Now, look how Paul unfolds this visual representation further: Eph 5:31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. Eph 5:32 This is a great mystery: but I speak concerning Christ and the church. (KJV) What is the great mystery that Paul is referring to concerning Christ and the church? Well, the fact that a man shall leave his father and mother and be joined to his wife to become one with her. This mystery has its very basis in Christ and the church. What was Paul getting at? Well, Paul was referring to a prophetic word, in: Gen 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. Gen 2:19 And out of the ground the LORD God formed every beast of the field,

and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. Gen 2:20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. Gen 2:21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; Gen 2:22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. Gen 2:23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Gen 2:24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. (KJV) Here is an interesting question to consider with regards to this passage of Genesis. When God declared it was not good for man to be alone, what did God do first? 1. God formed a woman. 2. God first looked to see what Adam would call the animals. Isn’t it interesting that God would first see what Adam would call the animals when He confirmed that it was not good for man to be alone? What did Adam realise when he gave all the animals names? Well, that among all the animals there was no helper for him that was comparable to him. What is the significance of this, you might wonder? Well, a study of Jewish tradition reveals that animals symbolise nations and their religious belief systems. Are you starting to see where this is leading yet? So how was Eve formed? Adam was put into a deep sleep and a rib was taken from his side. Woman was now bone of man’s bone and flesh of man’s flesh. Woman was of man’s essence. How does this relate to Christ and the church? Think about it. From all the nations and religions that exist, none are suitable to be a companion for God’s Son. They are all man-made institutions. In other words, they were mere animals by comparison to Christ. None of them are of Christ’s kind or of Christ’s essence. Christ had to die; also referred to as a deep sleep; to purchase the bride with His blood. It is as if something was taken out of Christ as the soldier pierced His side. Blood and water spilled out of the side of Christ and so did something of His

essence. Christ left God the Father, and Israel, that is referred to as a harlot mother, to be joined to a bride that is spirit of His Spirit and essence of His essence. Just like Eve who was taken out of Adam, bone of his bone and flesh of his flesh, the church came out of Christ, life of His life and spirit of His Spirit. The church can therefore not be some man-made institution or religion. The church is something spiritual and something eternal. It is something that has Christ’s likeness and essence. The church is something that belongs only to Christ. It is something that should subject herself to Christ alone.

9.2The Bride of Christ

The Bride of Christ The nature of a religion is comparable to that of an animal. It is produced by the animal instincts of self-preservation and self-rule. Even though religion is based on worshipping a god or following a guru, it is actually centred on man and how the religion benefits him. The bride of Christ is to be Christ-centred. As woman was made for man so the church was made for Christ. Church practice should therefore be a representation of being Christ-centred and not man-centred. The snake, the most cunning of all animals, is at war against the second Adam who is Christ and the second Eve called the church. One of the most controversial subjects, when it comes to church practice, is the role women play in the church gathering. Ironically, it is this controversial subject of the woman’s role in the church, that really exposes the religious, beastly, carnal human nature, that has infiltrated the church. Paul gives the following instruction to Timothy when it came to church order: 1Ti 2:11 Let the woman learn in silence with all subjection. 1Ti 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 1Ti 2:13 For Adam was first formed, then Eve. 1Ti 2:14 And Adam was not deceived, but the woman being deceived was in the transgression. (KJV) The word authority in this passage is the Greek word authentein. This word is only used this way, in the whole of the New Testament. The Vines Dictionary explains that the word comes from two words. Firstly, the word autos which means self, and secondly, a lost noun hentes, which could be translated as either 1. working or having dominion. The word authentein therefore combines the ideas of having dominion and working according to one’s own efforts. It implies that if a woman teaches in church, it’s as if she’s establishing her own work or authority. In a way, if a woman teaches the men in the ekklesia gathering it appears that the church is teaching Christ! But what is Paul getting at here, and what has that got to do with Eve being deceived as opposed to Adam who rebelled? Satan deceived Eve whereas Adam willingly, with full understanding, subjected himself to the women’s will and ate of the fruit of the knowledge of good and evil. For this very reason, God set the following consequences in motion:

Gen 3:16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Gen 3:17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Gen 3:18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; Gen 3:19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (KJV) Some would ask, but has Christ not delivered us from the curse that was bestowed on Adam and Even? Well, Christian women still have pain in childbearing and men still have to work to eat. Then we should conclude that Christ’s deliverance did not deal with the physical consequences of Adam and Eve’s sin. Therefore, there is no reason to believe that woman’s desire for her husband has suddenly disappeared and that man does not rule her. So, let’s look at the meaning of the statement that her desire shall be for her husband. Any person with a little bit of common sense will say that there are as many husbands who desire their wives as there are wives that desire their husbands. On the flipside, there are wives and husbands who have no desire for their spouses as well. Surely we need to question our understanding of “desire shall be for…”? When we look at another verse, one chapter further on, we have more light as to the implication of the words “desire for…”: Gen 4:6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? Gen 4:7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. (KJV) What was sin’s desire for Cain? Sin’s desire was to control Cain, but God commanded him to rule over it. In the same way the desire of women spoken of earlier, was to control man, but in the same way man should rule over her. Adam sinned because he subjected himself to woman’s will as opposed to

obeying God. So now, he will rule her as Cain had to rule sin. Part of women’s natural instinct is to feel safe and secure, especially when she is deceived; she then tries to take control of the environment that affects her security. For that reason, a woman desires to control men, in order for her to feel safe. So the epic battle is for women to try and control their husbands while the husbands will rule over them. Through sin, a woman manipulates and drains her husband by her constant desire to control him. Through sin, man misuses his responsibility to rule and protect his wife with love, and starts abusing her. Strangely, there are some comparisons in the relationship between a husband and wife to that of Christ and the church. Christ for His part, loves, cares, protects and has given His life for the church, yet the church still battle to subject themselves to Christ. They still want to control Christ with their programmes and their personal agendas. The church is constantly giving their own opinions and even dictates to Christ as to what He should do, while most are unable to learn in silence from Him. We read in the previous section this passage of Scripture: Eph 5:22 Wives, submit yourselves unto your own husbands, as unto the Lord. Eph 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Eph 5:24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. (KJV) When the church comes together for an ekklesia meeting, the husbands are symbolically representing Christ and the wives are symbolically representing the church. Paul addresses this when he explains why women are to learn in silence and are not permitted to teach men, in: 1Ti 2:13 For Adam was first formed, then Eve. (KJV) Paul makes it even clearer in: 1Co 11:8 For the man is not of the woman; but the woman of the man. 1Co 11:9 Neither was the man created for the woman; but the woman for the man. (KJV) Man was not created for woman, but woman for man, so by the same analogy, Christ’s existence is not for the church, but the church’s existence is for Christ. As Christ is the head of the church so is the husband the head of the wife. If this

is the case, why would Paul seem to be so chauvinistic, when he clearly teaches in: Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Gal 3:29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. (KJV) Paul was not contradicting himself, but was dealing with two different aspects of our walk in Christ. In the letter to the Galatians Paul was talking about our inheritance, that of being one in Christ. The promise is about being justified before God. All of us have obtained Christ’s justification whether we are slaves or free in this world, whether we are male or female, whether we are Jew or Greek. Yet our justification in Christ does not nullify our role and calling regarding the manner in which we function in the church of Christ. Even though we are justified in Christ, the husband still has to love his wife, and the wife still has to subject herself to her husband. Paul continues his instruction to Timothy and writes: 1Ti 2:15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (KJV) In the time when Paul wrote about the role of women in the church, one of the most popular religions was the worshipping of Diana. Diana; also known as the queen of the heavens, was the goddess of fertility. In those days, women had only a fifty-fifty chance of survival during childbearing, so Diana had a great following of pregnant women and their husbands. At Ephesus in Ionia (Turkey), 2. her temple became one of the Seven Wonders of the World. Greek mythology describes how Diana requested her father, Jupiter, to give her six wishes. Two of Diana’s requests indicated her spirit of independence and of claiming gender equality. These two requests were that she would have eternal virginity and that she would have a silver bow and arrow for hunting like her twin brother, Apollo. It was this spirit of independence and of claiming gender equality that stirred many women followers to question their role in a society that was generally governed by men. One can assume that this spirit of independence and striving for gender equality influenced the women in the church as well, in Paul’s time.

So, it should be clear why Paul would emphasize that women would be saved in childbearing if they continued in faith, love, holiness and self-control. Paul was NOT talking about women’s spiritual salvation here, as spiritual salvation has nothing to do with bearing children. The word saved here is the Greek word 3. sozo. The word literally meant to be delivered from danger. Paul was addressing the fears of the women who clung to Diana to be delivered from the high mortality rate during childbearing. In other words, Paul was teaching women to rather trust in Christ, showing this in their faith, love, holiness and self-control, in order to be saved in childbearing, as opposed to trusting in the goddess Diana. Diana was the symbol of independence and gender equality. This is the opposite of what the church is to be. The church is to be very dependent on Christ and submissive, learning with a quiet and peaceful spirit.

1. Vine’ s New Testament “authority”, e-Sword 13.0.0 2. https://en.wikipedia.org/wiki/Diana_(mythology); Acts 19:24-35 3. Vine’ s New Testament “saved”, e-Sword 13.0.0

9.3Learn in Silence

Learn in Silence. I have to acknowledge that the discussion on the roles of women and men, have led to a lot of abuse in the church. Without respect and love from both sides, any theology will end up in abuse, manipulation and disrespect. Husbands are to love their wives like Christ loves the church, and women are to be subject to their husbands as the church is to be subject to Christ. That is their role to demonstrate the relationship between Christ and the church. It has nothing to do with gender equality or male chauvinism. It has to do with the purpose of our existence which is Christ in all, above all and through all. The reality is that when women understand who they are in Christ, and that they are safe and secure in Him, they have no need to find their relevance by participating in the meeting like the men. Their significance is in who they are in Christ, and not in what they do for Christ. Their role in the church does not determine their standing with the Lord. Their function in the church is about who they are, more than in what they do. Let us repeat Paul’s words in: 1Ti 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (KJV) The word silence in this passage is the Greek word hysuxiai, which, according to 1. the Greek-English Lexicon has a focus upon an attitude . For example, in Acts twenty two verse two, when Paul addressed them in Hebrew, the people became even ‘quieter’ – Greek: hysuxiai. This means that the women were not necessarily dead quiet, but it rather denotes an attitude of being still, such as not entering into a debate with the man who is teaching. Gender roles were not only an issue in the church, but in the whole Roman and Greek world at the time of the apostles. Historians confirm that the Roman and Greek ekklesia were meetings where the men discussed and made decisions 2. concerning the affairs of state. Women’s influences in those meetings were through their husbands or the other men in their immediate family. We see this mirrored in Paul’s instruction, in: 1Co 14:33 For God is not the author of confusion, but of peace, as in all churches of the saints. 1Co 14:34 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.

1Co 14:35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. 1Co 14:36 What? came the word of God out from you? or came it unto you only? 1Co 14:37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. (KJV) Some would say that this command was only given because of the culture of that place and time, and that it was only given to the Corinthian church, because the women there spoke too much. Others claim it was due to temple worship where some women who participated in this idol worship were temple prostitutes who shaved their hair. Even though cultural influences played a role in what Paul wrote, it was not for the reason that most claim. I’ll go a little deeper into this a little later. For now, I will only say that these explanations of this passage do not actually correlate with what Paul was saying in the text. The translators did not do a good job of cleaning up the confusion either. For instance, in the King James Version we have a sentence in verse thirty-three which ends with the words: ‘…but of peace, as in all the churches of the saints.’ Verse thirty-four then starts with a new sentence: ‘Let your women keep silent in the churches…’ This is one of the most badly translated passages in most English translations, and was not done very honestly. In the original text the second sentence actually started after a comma, not a full stop! In other words, verse thirty-three should read: ‘As in all churches the women should be quiet…’. This fact can be verified by McReynolds “Tyndale Greek English New Testament”. This is clearly not a mere cultural instruction to the Corinthian church, but a practice in all the 3. churches. Nevertheless, Paul writes in: 1Co 14:26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. (KJV) Why would Paul say that when we come together each of us would have something to contribute, if women are not allowed to speak? There are a couple

of things to consider here though. One could say that Paul was addressing the brethren and not the sisters in the church. Yet the fact is that brethren in some instances in Scripture not only means the brothers, but also includes sisters. However, if we say that verse twenty six refers to both men and women participating in the gathering, then one would conclude that Paul contradicted himself in verse thirty-four which states that women were not allowed to speak in the gathering. Before we look at this further, let us first deal with what Paul said, just earlier on, to the Corinthian Church: 1Co 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. (KJV) In Paul’s instruction to the Corinthian Church concerning the manner as to how women were to prophecy and pray, we see that Paul does acknowledge women prophesying and praying. The question here then is: whether Paul is talking of a church gathering or not? Paul writes further in: 1Co 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 1Co 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God. 1Co 11:17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 1Co 11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. (KJV) We read here that the context of Paul teaching or declaring these things to them refers to when the church comes together. So it seems that the women who prophesied and prayed in this passage did so in the church meetings. The fact that it is God’s will that women should prophesy, is confirmed in: Act 2:17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: Act 2:18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: (KJV) This was Peter’s message as he quoted the book of Joel when the Spirit was poured out upon the disciples that were gathered together in prayer as the Lord

had commanded them. Prophecy is not only intended for men but for women as well. Prophecy means speaking on God’s behalf under the influence or inspiration of the Holy Spirit. So it should not be any surprise that women would prophesy in the ekklesia meetings also. We read in: Act 21:8 And the next day we that were of Paul’s company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. Act 21:9 And the same man had four daughters, virgins, which did prophesy. (KJV) So what are we to understand: women are not allowed to speak, but are allowed to prophesy in the meeting? But how are they to prophesy without speaking? It is possible, if one understands that prophesying is not man speaking but God speaking through His vessel. So when women prophesy it is not women speaking, but God speaking through a vessel of His choosing. When women pray they are not praying as themselves but as the church to God. The Greek word for “silent” that Paul uses in one Corinthians fourteen verse 4. thirty-four is: sigao and means to keep one’s peace. The Greek word to “talk” in the same passage is: laleo which, in certain occasions, is used to mean to 5. speak out about. In this context Paul was teaching how prophecy should be used in the gathering, and that the church ought to judge the prophecies. From my understanding, Paul was instructing the women to keep their peace concerning the prophecy and not to verbalize their judgment or speak out in judgment in the meeting with regards to the prophecies. You see when Paul writes in: 1Co 14:34 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. (KJV) There is nothing written in the Old Testament Torah that speaks of women speaking in the judicial gathering. The law that Paul is referring to was the law within Roman/Greek world. To make sure there is harmony kept in the home, Paul is using the civil law as a guideline of judicial gatherings, which women are not to engage in a debate with the men in the meeting when making judgments in the ekkelsia gathering. Women are to learn in peace and are not to teach in the ekklesia gathering.

Women giving their own views, questioning the men that are teaching or vocalizing their judgment on prophecies, actually depict a church not willing to be subjected to the covering and headship of Christ. On the other hand, when a woman prophesies she is the vessel of God speaking the oracles of God and not man’s opinions. Does this mean women ought never to teach? I will attempt to answer this question in the next two sections.

1. Greek-English Lexicon, (33.119), 402 2. https://en.wikipedia.org/wiki/Ecclesia_(ancient_Greece),16 May 2021. 3. Tyndale Greek English New Testament, (1Co. 14:33-34), 631 4. Vine’ s New Testament “silent”, e-Sword 13.0.0 5. Vine’ s New Testament “talk”, e-Sword 13.0.0

9.4Covering

Covering. So, let me summarise. There is a difference in the way women minister in the ekklesia gathering to that of women spreading the gospel, outside the ekklesia gathering. Outside the ekklesia gathering there is no symbolic representation necessary, so there is no difference in the ministry of men and women. However, the marriage and the ekklesia gathering represent the mystery of Christ and the church. The gathering has to demonstrate Jesus Christ being the head and covering of His bride the church. As we have said before, the relationship between men and women is to represent the relationship between Christ and the church. The way the men and women participate in the meeting is therefore a direct representation of how the church relates to Christ. Let me repeat Paul’s words in: Eph 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. (KJV) With this in mind, let us look at Paul’s instruction concerning the head covering: 1Co 11:2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. (KJV) Before we read on, we can see that Paul is setting the basis for the instructions that are to follow. First, Paul praises the Corinthians for following the ordinances/traditions as he delivered to them. This in itself demonstrates that there is nothing wrong with tradition as long as it does not contradict or hinder us from obeying the word of God. Better yet, we should follow the traditions when they are inspired by the Holy Spirit and set forth by the apostles. In another instance, Paul writes: 2Th 2:15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. (KJV) Then Paul goes so far as to say, in: 2Th 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. (KJV) On that basis, Paul wants us to understand the head covering, as he continues:

1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. (KJV) There’s a clear order that Paul is setting out here. What is interesting to note is that the head of the church is not a man but Christ. The only covering of the church is not an institution or organization, but Christ. He is the only head and covering of the church. With this, Paul teaches us that as God is the head of Christ, and Christ is the head of the church, so is man the head of woman. So from this point Paul continues. 1Co 11:4 Every man praying or prophesying, having his head covered, dishonoureth his head. 1Co 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 1Co 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 1Co 11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 1Co 11:8 For the man is not of the woman; but the woman of the man. 1Co 11:9 Neither was the man created for the woman; but the woman for the man. 1Co 11:10 For this cause ought the woman to have power on her head because of the angels. (KJV) Up to this point it seems clear that Paul is teaching that women should have her head covered when she prays and prophecies. There are a couple of misconceptions that I will need to clear up before we continue. Many ancient religions, and Judaism, practised the veiling of women. It is a core practice of the Islamic faith today. Yet many of those practices are based on the belief that it is essential to cover up the women’s beauty in order to prevent the men from falling for their allure, or from being distracted from worship. This same belief has infiltrated the institutional church, almost from the conception of the institutional church. So one still finds some churches today where women have to wear some kind of hat right through the so-called worship service. Yet, was Paul really trying to keep the men from being distracted by the women’s allure?

First of all, Paul was not dealing with a worship service, but a judicial ekklesia gathering. There is nothing written here that women should have their heads covered during the whole meeting, as practised in some traditional churches today. Paul only speaks of the authority (KJV reads ‘power”) a woman should wear when she would prophecy or pray. Secondly, Paul’s instruction is not culturally bound as some people claim. Paul did address the issue of heathen temple prostitutes that would have shaved their hair in those days, yet this only deals with the shame of women who shaved their hair. That is why as we read in verse five, it would have been a shameful thing in the Corinthian church for women to have had their heads shaved. Paul was saying that it was the women who do not want to be shamed with a shaven head, that need to have their heads covered should they pray or 2. prophecy. However, temple prostitution was not the reason that Paul gave why women should wear a covering when she prophesied or prayed in the ekklesia meeting. In verse ten, Paul writes that a woman should have authority on her head because of the angels. What does the covering (that indicates authority) have to do with the angels? As you know the ekklesia gatherings are Kingdom gatherings and deal with God’s Kingdom, so it should be of no surprise that angels will be present. For that reason, the angels who are the protectors of the throne of God, are witnesses as to how we represent Christ’s glory here on earth in our judicial ekklesia gatherings. Man is not to be glorified, but Christ is to be glorified. Let me say again, church has to do with Christ and not us. As man is to demonstrate Christ’s glory, he should not cover his head, but because woman demonstrates man’s glory she should cover her head. I’m repeating this to stress the point: the reason women have to cover their heads is to cover man’s glory, as only Christ’s glory is to be seen in the ekklesia meeting, in the sight of man and of the angels. 2Co 10:17 But he that glorieth, let him glory in the Lord. (KJV) Now let us continue with Paul’s teaching to a place where it gets a bit tricky: 1Co 11:11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1Co 11:12 For as the woman is of the man, even so is the man also by the woman; but all things of God.

1Co 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered? 1Co 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 1Co 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 1Co 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God. 1Co 11:17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. (KJV) From verse eleven Paul is clarifying the point that woman is created for man, but that man is not independent of woman since he is born of her and neither is woman independent of man as his seed is where life originates. Yet all things actually originate from God. Paul is arguing here that both women and men are dependent on one another and on God. Then Paul moves on by stating that long hair is woman’s glory in the same way that long hair would dishonour a man. The issue comes from the fact that Paul is saying that the woman’s hair is given to her as a covering. This does seem to throw a spanner in the works. Yet, when one looks at the Greek words that Paul uses, one does understand this better. When Paul talks of a woman needing to cover her head in verse six, he uses the Greek word katakalupto, which literally 3. means: to cover up or to cover oneself as one would with a veil. In contrast, when Paul speaks of woman’s hair having been given to her as a covering in verse fifteen, he uses the Greek word “peribolaion, which literally means: 4. something thrown around like one would with a mantle. The picture of a mantle has to do with displaying of glory and not a covering up of glory. In other words, Paul is just reaffirming the fact that should a woman pray and prophecy in a gathering she should cover her glory, that is, her hair, as a sign that she is under authority. A woman’s hair is her glory, just like a wealthy man would wear a mantle to display his glory. The hair is not the covering of her head, but a mantle of glory that she would need to cover when she prays or prophecy in the meeting. The head covering demonstrates an important spiritual truth about the church. The head covering demonstrates the church being subjected to Christ’s headship. This is the church that does not glorify in man, but glorifies in Christ alone. To show this, man’s glory is covered by the woman wearing a head covering and Christ’s glory is shown by the man having his head uncovered.

Some people state that Paul’s instruction is not just for the meeting but should be practised in all situations. However, as we saw earlier on, Paul writes this in: 1Co 11:17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. (KJV) In conclusion, should one want to take Paul’s instructions literally, one could actually put another spanner in the works. If long hair is woman’s glory, what happens if a woman cuts her hair short, would she still need a head covering? Keep in mind that in today’s culture it is not shameful for a woman to have her hair cut short as a short hair style does not represent temple prostitution as it did then to the Corinthian church. For Paul writes: 1Co 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. (KJV) Well that is between her and her husband. The answer to that I will leave for you to receive from the Lord.

1. Tyndale Greek English New Testament, (1Co. 14:33-34), 631 2. https://biblethingsinbibleways.wordpress.com/2018/05/21/corinthian-prostitution-headcoverings-and-authority/, 5 June 3. Vine’ s New Testament “cover, covering”, e-Sword 13.0.0 4. Vine’ s New Testament “cover, covering”, e-Sword 13.0.0

9.5Women Leading

Women Leading Wearing a head covering and having a quiet spirit in the meetings is much more significant than just having a symbol on a women’s head when she prays or prophecies. It talks of the church’s attitude of being under Christ. We are so used to a man-centred church that concentrates on man’s needs as opposed to being Christ-centred in dealing with God’s Kingdom and His glory in and through Christ, that it’s hard for us to grasp this. The whole issue of how women participate has to do with how the bride of Christ, the church, learns to be quiet before the Lord. There is nothing wrong with sharing views and discussing issues, and teaching from Scripture. Yet above all of these things, the church needs to listen what the Lord has to say. The Lord wants to speak through the prophets and prophetesses. That will only happen when the church learns to become quiet before the Holy Spirit in order to hear the voice of the Lord. If the Holy Spirit chooses to use women vessels, then we should not hinder this, because who are we to go against God’s will? Saying this, I do believe that we need to indicate that the church should cover its own glory and in that case the women demonstrate this as follows: 1) Women are not to teach in the ekklesia gathering, but are free to teach outside the gathering, as needed. 2) Women are not to discuss issues or debate and ask questions in the ekklesia gathering, but rather should do this outside the ekklesia gathering and involve her husband, if he is a believer. 3) Women should not verbalize their judgment of prophecy in the ekklesia gathering, however, they have the rest of the week to bring their concerns to the church. 4) Nevertheless, a woman is encouraged to speak up when she has a word or vision from the Lord, while covering her glory (her hair) in the ekklesia gathering. 5) Women are encouraged to pray, as long it is not focused on herself but is for the benefit of the whole church, while she covers her glory. I have found that this practice will lead the whole church, men and women, to understand what it means to be under the headship of Christ. It will also cut down any useless babbling about unimportant issues and the affairs of this world. This will help the church to focus on what the Lord has to say concerning the affairs of His Kingdom.

This leads us to the topic of women leading the church. So the question often arises as to whether a woman can lead the church. In order to answer the question correctly, we first need to establish what is meant by leading. As I have often pointed out in earlier chapters, that leading is not the same as managing. Managing is about creating boundaries, controlling and even dictating to others. Jesus as the Head of the church is the only one that is allowed to manage His church, because we all belong to Him and no other. In contrast, the Spirit might call people to lead the church in a certain direction. Leading has to do with inspiring and motivating a group of people to move towards a shared goal. Within a church we have but one goal and that is Jesus Christ. So the Spirit calls people to lead, that is, to inspire and direct the church in various ways according to the will of the Lord. So from that standpoint, are women allowed to lead the church? We already looked at Paul’s instruction to Timothy in: 1Ti 2:11 Let the woman learn in silence with all subjection. 1Ti 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (KJV) The context of Paul’s instruction seems to point to scenarios where men and women come together, as he speaks of men praying with their hands in the air, and dealing with how women ought to adorn themselves. Now making that assumption can be a stretch if one is to take that passage in isolation. However, in the New Testament, there are instances where women did teach men, for instance, in: Act 18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. Act 18:25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. Act 18:26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (KJV) Aquila and Priscilla were a husband and wife team spreading the gospel. They taught the way of the Lord more accurately to Apollos. Priscilla, the wife of Aquila, was therefore also teaching Apollos. How is this possible, when Paul instructed Timothy that women are not to teach men? Well simply put, this was not a church gathering. Preaching the gospel and teaching new converts was done outside the ekklesia gathering, so it was not unusual for women to do this

as well. This fact is confirmed by Paul’s making mention of women helping him in spreading the gospel, in: Php 4:3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. (KJV) So it is clear that women are also to lead people to the Lord, just as men do. Part of leading includes teaching. It was an excepted practice that women led the church, or else we would not have had the instance in Revelation where the woman named Jezebel, who called herself a prophetess, led men into error such as sexual immorality. Rev 2:20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (KJV) This might not be a very good example of a prophetess, but it does show us an accepted practice in the church of the New Testament. Jezebel was reprimanded not because she prophesied or taught, but for seducing and teaching the servants of God to commit sexual immorality. Keep in mind that Jezebel likely spoke in the church meeting as though it was a word from God, and outside the meetings she taught some members of the church. She would only have been able to do this, if it was an accepted practice for women to do so. If women were not allowed to prophesy, in the gathering, or teach outside the ekklesia meetings, how would she have been able to accomplish that deception in the first place? I’ve heard someone say that that proves that women should not lead in teaching or prophesying to the church, because she would lead the church astray. That does not seem to be a consistent argument, because, when studying Scripture, we see that most of the deception that the apostles had to combat, came from men. So, the idea that women, rather than men, will be deceived, is not a valid argument for a woman not being able to lead the church. Paul speaks of a servant (a deacon) of the church, who was a woman called Phoebe, in the following exhortation: Rom 16:1 I commend unto you Phebe our sister, which is a servant [diokonos] of the church which is at Cenchrea:

Rom 16:2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. Rom 16:3 Greet Priscilla and Aquila my helpers in Christ Jesus: Rom 16:4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. (KJV) So it’s clear that women may lead the church in many ways, according to the Scriptural examples of leading. I repeat, leading is about people leading other people to the Lord. The issue is therefore not whether or not they are allowed to lead the church, but rather in what manner they lead the church. The manner in which women lead the church also varies whether it has to do with in the ekklesia gathering or outside the ekklesia gathering. Besides the New Testament example we also see God using women to lead His people towards His will, in the Old Testament as well. For instance, we read in. Jdg 4:4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. Jdg 4:5 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. Jdg 4:6 And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? Jdg 4:7 And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thine hand. Jdg 4:8 And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. Jdg 4:9 And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh. (KJV) Many Jews will tell you that they still reflect each year at Purim on the story of Esther who put her life on the line to save Israel. I don’t have the space to reflect on all the examples, but I’m sure you get the picture. It has been asked whether women are allowed to lead in the role of Elders /

Overseers (bishop)? The thing about elders is they ought to be able to teach in the church: 1Ti 3:2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 1Ti 3:3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 1Ti 3:4 One that ruleth well his own house, having his children in subjection with all gravity; 1Ti 3:5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) (KJV) Even though women did teach, but as explained already, they were not to teach in the ekklesia gathering. Being an elder/overseer one needs to teach in the ekklesia gathering when required. Furthermore there are no examples from Scripture where women were appointed to be an elder/overseer, as seen from the passage above, has made me concluded that it is not the will of our Lord, for women to be overseers/elders of the church. Perhaps it has to do with the fact that women represent the church and men represent Christ. I would like to end off by stressing the point I started with in the first section of this chapter, that this teaching should not be used to divide the ekklesia church. It is good to discuss topics like this, in order to arrive at a correct understanding of our service to our King, but when discussing these topics, really try to hear each other out with respect as equal members of the body of Christ. This teaching should not be forced on any part of the body of Christ either. The special roles of men and women should only be practised according to the revelation given by the Holy Spirit to the bride of Christ. Be patient and loving towards each other as the Spirit deals with you as a body regarding these issues. Christ is the one building His church, so let Him do it.

10. A Spirit led Church