Dear Christian Friends:
In recent years we have seen a trend in our denomination that has developed into a stance on Scripture completely foreign to our Reformed confessions. We had been taught that our Creeds are to be interpreted in the light of sacred Scriptures. Now the trend is to interpret Scripture in the light of secular society and personal experience. Some deny the authenticity and accuracy of the creation account because it does not “square” with scientific views. There has been a more subtle change, regarding our obedience to Biblical teachings in general. Much is said about the “cultural conditioning” of Scripture-making the power and authority of Scripture subservient to the times in which the individual books were written.
These views often find their origin in the schools of higher learning where standards of judgments are applied which are not rooted in faith, but rather in scientific developments. Secular standards are used to criticize and test the truth of the Scriptures. In contrast, our Savior in reply to Satan says, “It is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). Verse 10 of the same chapter reinforces this authority of the written Word.
The apostle Paul in his letter to the Thessalonians (I Thess. 2:13) establishes that “when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectively worketh also in you that believe.” Peter, an apostle ofJesus Christ, again wants to make sure that the church accepts the Word preached, as well as the Old Testament writings, as the Word of God and not as the word of man. II Peter 1:20 reads “Knowing this first, that no prophecy of the scripture is of any private interpretation.” This is a very important statement, which he follows up with verse 21, “For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Spirit.” In view of the grounds given, how should we, the Church of the 20th century, approach Holy Writ? In spite of the apostle Paul’s claim that his message was not his but God’s, its authority is being questioned by the decisions of our own denomination. Although when Paul speaks on some doctrines he may be upheld, when he writes about the offices of Elders and Deacons, he suddenly becomes time-bound, and his writings are not binding, for they can’t be the will of God!
In Galatians 1 we find Paul again establishing God’s Word over against false teachings. Chapter 1:11, 12 say “But I certify to you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” Paul reminds the church that though he came as an apostle of late birth, (I Cor. 15:8) nevertheless he was accepted by James, Cephas and John. They had heard about him and were acquainted with his teaching, and had plenty of material to object to if they so desired. In verse 9, however, we learn that “they gave to me and Barnabas the right hand of fellowship; that we should go unto the heathen, and they unto the circumcised.”
There are beautiful pictures of the work of the women in the churches in Holy Writ. Proverbs 31:10ff praises the virtues of a good wife. In the Old Testament we find evidence of women who prophesied. Is that the norm in the Old Testament? No. However some Old Testament women have been mightily used in the service of the Lord. Deborah, who was a judge of Israel and a prophetess (Judges 4:4), was not afraid of battle; Miriam, a prophetess lending moral support, encouraged the children of Israel (Ex. 15:20, 21); and Hulda, also a prophetess, the wife of Shallum, delivered the word of the Lord to King Josiah of Judah (II Kings 22:14).
In the New Testament we also have several references to women who were in supportive leadership roles: Anna the prophetess who departed not from the Temple (Luke 2:36, 37); the daughters of Philip who prophesied (Acts 2:19); plus Lydia, Mary and Martha, Phoebe, and the husband and wife team of Aquila and Priscilla. It was this latter couple who taught Apollos more fully the Gospel message (Acts 18:26).
These labors of love were gratefully received by Christ, the apostles, and the church. In the establishment of the offices, however, not one woman is mentioned. There is not one scriptural evidence that women were entrusted with this leadership role. Jesus Himself appointed 12 disciples who were all men (Matt. 10:1–5). The 12 disciples also appointed Deacons who were all men (Acts 6:5–7). Besides this we should not forget the clear instructions of the apostle Paul concerning the offices of Elder and Deacon. The third chapter of I Timothy is an excellent example of the clarity of Scripture on the matter.
Friends, our concern is that the Scriptures are being altered by the Christian community to conform to the pressures of a society that places men and women together in competitive roles. More could be said, but we are reminded that the Bible is God’s Word, and if He deems it fit to keep certain biases in it, who are we to correct the Triune God?
“Therefore brethren, stand fast, and hold the traditions which ye have been taught whether by word, or our epistle” (II Thess. 2:15). Our prayer is that we, with the Bereans (Acts 17:11), might be challenged to search the Scripture to see if these things are so.
