A Case for Biblical Egalitarianism: Part One
Egalitarianism. Otherwise known as - being in support of women in ministry and women holding positions of spiritual authority.
Let me first begin by stating that I am not perfect, and I am not an expert in this field or area of study. My interpretation of Scripture on this topic could be wrong. I acknowledge that. Do I think I’m wrong in my interpretation? No, I don’t. But I recognize that while Scripture is infallible, I am not.
I have spent a lot of time parsing my beliefs on this topic of discussion - women in ministry. Many hours (days, weeks, years) of reading, listening, talking, writing, and thinking. It has taken me a long time to figure out how to articulate what I think and believe, and why I think and believe what I do in regard to this topic.
Admittedly, I am nervous. There are men and women who are far more intelligent than I who have crafted masterful arguments on either side of this debate.
I am nervous, but I also recognize the need for this discussion.
Luke Copeland and myself have been going back and forth in articles, blog posts, and FaceBook messages for weeks now. Before that, Erik Reynolds and I had fruitful and productive conversation surrounding this topic.
Through these conversations, we realized that fruitful, productive, respectful discussion can happen on this topic of complementarianism and egalitarianism. It can happen regardless of what we seem to consistently see in the social, ecclesiastical, and academic arenas.
We can talk about this topic, and we can talk about it in a way that toes aren’t stepped on.
Well. In a way that not too many toes are stepped on.
So, regardless of whether you are complementarian, egalitarian, somewhere in the middle, or straddling the fence - I hope this article is of some help to you (or at the very least, somewhat interesting). Please note, for the sake of time, space, and personal qualification - I’ll only be honing in on the area of women in ministry, not the home or public sector.
What is biblical egalitarianism?
“Egalitarianism” as defined by Merriam-Webster is:
: a belief in human equality especially with respect to social, political, and economic affairs;
: a social philosophy advocating the removal of inequalities among people.
I think we can agree that this very general definition of egalitarianism is one that we can mostly support.
What we call “Christian Egalitarianism” has been defined by Theopedia as:
: a movement based on the theological view that not only are all people equal before God in their personhood, but there are no gender-based limitations of what functions or roles each can fulfill in the home, the church, and the society.
We could further define “Biblical Egalitarianism” as such:
: an interpretation based on Scripture that not only are all people equal before God in their personhood, but there are no gender-based limitations of what functions or roles each can fulfill in the home, the church, and the society. (underlined section mine)
It is my understanding, therefore, that the Bible does not designate certain roles to men alone in the home, church, or public sector. Furthermore, the Bible does not restrict women from holding positions of spiritual authority, specifically roles of spiritual authority over men in ministerial settings. I would argue that the Bible does not outright restrict women from being pastors, elders, deacons, apostles, prophets, etc.
I do not start with my egalitarian perspective and retrospectively insert it into the scriptures. That, my friends, is what we call “eisegesis,” or, reading your perspective into the text rather than letting the text speak for itself. This is not a good method of interpretation, and it completely goes against my theological training as an academic.
In short, I define biblical egalitarianism as using Scripture to arrive at my conclusion that spiritual authority in the ministerial setting is ultimately not restricted by gender.
What is the biblical support for egalitarianism?
Again, I must stress that I am no expert, and I am not perfect. These are, in my opinion, logical conclusions that I have reached based on intense and in-depth scriptural study. Lastly, these explanations will be kept short for the sake of overall brevity in the article.
The best way that I’ve been able to see and understand Scripture to be supportive of women in ministry, or women holding positions of spiritual authority over men, is by looking at examples. Yes, there are those interesting passages and verses (i.e. 1 Tim. 2) where it appears that women are being restricted from holding positions of spiritual authority, but those will be discussed in a different format.
Here, I want to share the examples in both the Old and New Testaments of women holding positions of spiritual authority, and of women being leaders in the community of God. I believe it is important to take into account the entire story of Scripture, including historical and cultural backgrounds.
I believe the best place to start is at the very beginning.
The Creation Narrative
Genesis 1-2 | Created Equal
When we read the creation narrative in Genesis 1 and 2, there is a lot to unpack. We have the creation of the whole earth - the land, the sea, the expanse, the land animals, the sea creatures…
And the crowning glory - humans.
Genesis 1 and 2 are already heavily debated passages for many reasons. But here, we will look at the text and what it says about the creation of Man and Woman, and if a distinction according to gender can be seen in regard to the roles of Man and Woman.
26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
27 So God created man in his own image,
in the image of God he created him;
male and female he created them.
28 And God blessed them.
Genesis 1:26-28a
After creating the earth and all that is within it, God created man. More specifically (or generally, all things considered), God created mankind. The hebrew word אָדָם (adam) is the generic term used for mankind. Later, it becomes the proper noun, Adam.
God created mankind, or man and woman in his likeness and in his own image (or, as could be specified, in the image of the trinity…). Then, God says “let them have dominion” (italics mine) over the creatures of the earth. This is also inclusive language. God is not speaking only of the man here, he is speaking inclusively and equally of man and woman. I believe this is indicative of equality, inclusivity, and equal stature between man and woman from the very beginning.
We also must consider Genesis 2, the more specific narrative of the creation of man and woman individually.
18 Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.”
Genesis 2:18 (ESV)
Genesis 2 specifies that God made, or built, the man first. Then, once it was determined that none of the already existing creatures were suitable as a “helper,” God made (built) woman from the rib bone of man.
I think the primary point to observe with this narrative is that the picture is incomplete. Adam is incomplete. There is something missing. None of the other creatures are suitable for Adam, so God created woman, Eve.
The term “helper” does not, in my understanding of the language, denote subordination or one who is less than the other. Rather, it is someone to come alongside the other, someone equal in standing, someone who is the closest possible companion - bone of my bones, flesh of my flesh.
The Hebrew word translated as “helper” here is עֵ֖זֶר (ezer). This word is used 21 times in the Old Testament. Two of these instances are here in Genesis with the first woman being created. Three times the word ezer is used in reference to powerful nations on whom Israel calls upon for help when besieged by their enemies. Sixteen times, the word ezer refers to God as our help. If God is not subordinate to humanity, how can this word be applied as such in the creation narrative? In my opinion, I don’t think the language supports this interpretation of woman being subordinate to man in the created order.
This is a word that denotes purpose, and work to be done to satisfy a need. Israel besieged? Other nations come alongside to help. Humanity in need of help from God? God shows up as their helper.
It is not good for Man to be alone? God creates a helper for him. The picture is complete.
There is, quite literally, no possible alternative for mankind. Man and woman were created in the image of God, and woman was created when the picture was not yet complete. Man and woman together serving God and loving one another - that’s the complete picture in the creation narrative.
Women in the Old Testament
There are several examples in the Old Testament of women as leaders, and even women exercising spiritual authority over men. I’m only going to give a few of these examples.
Exodus 15; Numbers 12 | Miriam the prophetess, sister of Aaron
Miriam, the sister of Aaron (and therefore, also sister of Moses) in the Old testament, is also given the title of prophetess. This is significant, as she, I believe, is the first woman in the scriptures to be given a title on par with titles of spiritual authority given to men.
20 Then Miriam the prophetess, the sister of Aaron, took a tambourine in her hand, and all the women went out after her with tambourines and dancing. 21 And Miriam sang to them:
“Sing to the Lord, for he has triumphed gloriously;
the horse and his rider he has thrown into the sea.”
Exodus 15:20-21 (ESV)
In the book of Exodus, after the event of the Exodus itself, it is Miriam who picks up the instrument and leads the people of God, the nation of Israel, the children of the Promise, in a song of praise. Moses and all the people sing this great song of praise, and Miriam leads them in the triumphant song.
1 Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman. 2 And they said, “Has the Lord indeed spoken only through Moses? Has he not spoken through us also?” And the Lord heard it.
Numbers 12:1-2 (ESV)
In the book of Numbers, we see clear evidence that Miriam was a leader of Israel much the same as Aaron and Moses. However, we also see clear evidence that it is Moses who is the primary leader in this trio. Does that lessen Miriam and Aaron’s spiritual authority? I don’t believe so. Moses, Miriam, and Aaron are all leaders of Israel. However, it is understood that Moses is The Leader.
Of course, the consequences of Miriam not honoring the hierarchical position of Moses as the prophet of the Lord through whom God speaks directly in a very special and unique way, are that Miriam is afflicted with Leprosy. God is making a clear point - do not forget who I AM, and that it is Moses to whom I first revealed myself as I AM. God indeed had great plans for Moses. Nevertheless, Miriam held a place of significance as well.
Judges 4-5 | Deborah, the prophetess, the wife of Lappidoth
4 Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time.
Judges 4:4 (ESV)
Deborah, famed female Judge of Israel in the book of Judges, was also given the title of prophetess in scripture. She is one who speaks the Words of God as revealed to her. She is a leader. She is a Judge of the nation of Israel. She is a spiritual leader to the people of Israel. She is a woman.
6 She sent and summoned Barak the son of Abinoam from Kedesh-naphtali and said to him, “Has not the Lord, the God of Israel, commanded you, ‘Go, gather your men at Mount Tabor, taking 10,000 from the people of Naphtali and the people of Zebulun. 7 And I will draw out Sisera, the general of Jabin's army, to meet you by the river Kishon with his chariots and his troops, and I will give him into your hand’?” 8 Barak said to her, “If you will go with me, I will go, but if you will not go with me, I will not go.” 9 And she said, “I will surely go with you. Nevertheless, the road on which you are going will not lead to your glory, for the Lord will sell Sisera into the hand of a woman.” Then Deborah arose and went with Barak to Kedesh. 10 And Barak called out Zebulun and Naphtali to Kedesh. And 10,000 men went up at his heels, and Deborah went up with him.
Judges 4:6-10 (ESV)
Deborah was a Judge of the people of Israel, and of the nation of Israel. As we know in the book of Judges, the people of Israel tend to fall into quite the repetitive cycle of sin, servitude to a foreign nation, supplication to the God of Israel, a savior in the form of a judge, silence and rest in the land. Deborah was a Judge who led Israel during the suppression of the people of Israel under Jabin the King of Canaan.
Deborah is unique not only because she was a female judge, but also because she was a very good one. She was well-respected, and trusted by those around her. Her authority was taken seriously, and as we can see in the passage above, she knew when to delegate. She entrusted the role of commander of Israel’s army to Barak. Barak agreed, but refused to do the work without her. I believe that Deborah entrusted this work primarily to Barak because she is well aware of the cultures around her, and the culture of the Canaanite people specifically. A male leader of an army was expected, she couldn’t take that role herself. But, Barak recognized the importance of having Deborah by his side when he went to Kedesh. Deborah acknowledged even further that “the road you [Barak] are going will not lead to your glory, for the Lord will sell Sisera into the hand of a woman.” Deborah recognized the significance of a woman leading.
Many will argue that Deborah, and others who step up when male leaders are lacking (even in modern times with church planting in various countries), is the exception to the rule.
I, respectfully, disagree.
I don’t think Deborah and others are the exceptions to the rule, I think they are examples of the sacrifice that those in leadership must take at times in our various situations. These women were not treated as exceptions to the rule by God, so why should we treat them as such?
2 Kings 22 | Huldah, the prophetess, the wife of Shallum
14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the Second Quarter), and they talked with her. 15 And she said to them, “Thus says the Lord, the God of Israel: …
2 Kings 22:14-15a
During the reign of King Josiah in Judah, the southern kingdom, the temple was repaired and the Book of the Law was rediscovered. Once Hilkiah, the High Priest at the time, discovers and reads the Book of the Law, he shows it to the King. The King tears his clothes and repents for the sins of Israel. Then, he commands Hilkiah the High Priest to “inquire of the Lord” the things that are written in this Book.
Hilkiah goes to a woman named Huldah. She is a prophetess, and she is the wife of a man named Shallum. Her husband, Shallum, is the “keeper of the wardrobe” and likely maintained either the royal robes or priestly garments, and was therefore a close connection to the King and the High Priest. Hilkiah goes to Huldah for a Word from the Lord.
It is notable that Jeremiah the prophet and Zephaniah the prophet were also actively prophesying during this time. Why did Hilkiah not go to them? We don’t know the reason, of course. But, this makes an interesting argument against the view that God only uses women when there are no men available.
Huldah gave her message from the Lord to the High Priest and to the King of Judah. It can be inferred that Huldah understood the gravity and importance of her own duty here, given by the use of the standard prophetic introduction phrase: “Thus says the Lord…”
All of the reforms done by King Josiah of Judah are based on the prophetic word of Huldah. There is significance in that Huldah is so well-regarded in this narrative, and her Word relayed from God is taken seriously. Huldah was trusted for her understanding of the Word of God.
Huldah may only appear once in the scriptural narrative (technically twice - 2 Kings and 2 Chronicles, but they record the same story), but she earned her place.
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This list of examples from the Old Testament is not exhaustive, but they are the examples that have stuck out to me personally in my journey of understanding what Scripture says about women in roles of spiritual authority. These examples are significant.
This article is just part one - part two, which will be posted within a day or two, will cover examples from the New Testament.
I hope you found this article helpful, fruitful, and at the very least interesting. Thanks for reading.
Click to see Part Two.
-C