Deep Creek Anglican Church Blog

Chapter Two: The glory and garbage of the universe

I´m regularly amazed by the wonderful sacrificial acts of my fellow mankind and simultaneously stunned and horrified by the savagery and depravity of mankind.  This is often seen in `natural disasters´ – great acts of bravery and practical love; looting of people´s possessions with their lives already devastated.

How do we make sense of this? Graham Cole in the second chapter of God the Peacemaker: how atonement brings shalom clearly shows what God says in His Word about glory and garbage in the universe.

Glory?  Humankind has been created in the divine image and lieness (Gen 1:26-28).  We are like God in some unique way, but as Graham rightly points out, this image is not clearly defined in the Genesis text (but in the totality of Scripture, “life, will and moral sense are necessary conditions for the exercise of dominion that is done in concert with others”).

In discussing `glory´ Graham highlights the biblical theme of tabernacle/temple (discussed in Gordon Wenham´s Genesis 1-15 Word Commentary), starting in Eden with Adam keeping the garden like later priests were to tend the tabernacle.

Garbage?  We can trace it back to Adam and Eve´s rupture of their intimste relationship with their Creator: “fear and flight replace intimacy and fellowship.”  Not only is the vertical relationship ruptured, but male/female relationships become strained as does the realtionship to the environment.

Peace with God has been broken.  Human nature is now flawed.  The image has been seriously `cracked´ – but not destroyed.  It requires renewal (Col 3:10).  Before our author explores in depth what is required to renew our cracked image, he will make sure we properly understand the problem that atonement remedies.  That´s for chapter 3 in God the Peacemaker and will be our next post from this book.

Chapter Ten: 1 Corinthians 11:7-10: Theological Reasons for Head-Covering Rules

Chapter 11: 1 Corinthians 11:11-12: The Equal Standing of Woman and Man in Christ

Chapter 12: 1 Corinthians 11:13-16: Shameful Head Coverings Explained as Hair

Chapter 13: 1 Corinthians 11:2-16: Conclusion and Application

We return to Philip Payne’s significant book Man and Woman, One in Christ and the final four chapters dealing with 1 Cor 11:2-16.

Payne has argued previously that ‘head coverings’ are wild hair, viz:

• men’s effeminate hair in Corinth attracted homosexual liaisons;
• women’s hair let down loose symbolised sexual freedom in the Dionysiac cult, which was influential in Corinth.

Both were disgraceful and undermined marriage.  In the particular setting of Corinth:

• men ought to respect Christ, their source in creation, by not displaying effeminate hair;
• women needed to exercise control by wearing their hair up in public worship.

Payne argues that vv11-12 are the heart of Paul’s concern.  He translates v11 as: “However, in the Lord, neither is women set apart from man, nor man set apart from woman.” ie. there are created differences between man and woman – but in the new community established by Christ, barriers between man and woman have been overcome.

v12 reveals that the “equal standing of woman and man in Christ is rooted in creation and biology and has its source in God” (194).  There is no hierarchy of man over woman.

Men and women can pray and prophesy in church but it must be done in such a way that marriage and the sexual differentiation that God created is not undermined.

Paul states that there is “no such custom” in other churches like what is happening in Corinthian church – in essence a rebellion against God’s will.  Paul prohibits those leading in worship from either practice.

Philip Payne then turns to the application of the passage, namely:

• the long hair worn by men and flowing hair by women in Corinth do not carry the same symbolism of sexual promiscuity today;
• but worship leaders must present themselves in ways that are not sexually suggestive;
• churches must not exclude those ‘outside of Christ’ from attending services, even if their hairstyle is sexually suggestive;
• importantly, men and women must show respect to each other, honouring the opposite sex as their source.  Men and women have equal rights and privileges in the Lord.  Payne concludes the section: “Since in the Lord woman and man are not separate, women who are gifted and called by God ought to be welcomed into ministry, just as men are.”

Chapter Three: Paul’s Theological Axioms Imply the Equality of Man and Woman

Having examined the influences on Paul’s view of women, and then having identified the women serving as ministry leaders in the NT, the writer turns in chapter three to the apostle’s theological axioms that provide the framework for understanding his teachings about men and women.

Payne identifies a dozen areas where Scripture affirms the equal standing of men and women, including: both created in God’s image; both received the creation mandate and blessing; the redeemed are all ‘in Christ’; oneness of the Body of Christ, the priesthood of all believers and liberty in Christ presupposes equality; gifts of the Spirit manifest equality.

The writer states that the nature of church leadership as service applies equally to male and female.  He notes that church leaders’ authority is not intrinsic to themselves or their office, but is derived.  It is the Holy Spirit who gives the necessary gifts for leadership and guides the leader (Acts 20:28).  Payne draws on the Scriptural data presented in chapter two to conclude that “the Spirit gifts and guides women as well as men for church leadership.”

Payne also notes that mutual submission in the church (Eph 5:21) presupposes equal standing, and then he draws the same conclusion about submission in marriage – a topic he returns to in some detail, later in the book (chapters five and fifteen).

Chapter Three concludes the introductory section of the book – the next eleven chapters comprise exegesis of Pauline statements about women in Galations and 1 Corinthians.

Chapter One: Backgrounds to Paul’s Teaching Regarding Man and Woman

Payne begins Man and Woman, One in Christ with an examination of the various influences on Saul / Paul:

• his Hellenistic and Jewish cultural context, including Gamaliel his early teacher
• the Scriptures
• Jesus.

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Hellenistic Culture: There was considerable variety in the treatment of Hellenistic women across the various regions.  Women had more freedom in the western portions of the Hellenistic world and in Egypt.  In 1st century Hellenism, women were generally treated as their husband’s property.  There were strong social conventions so as not to give the appearance of an adulteress or prostitute.  During Paul’s lifetime, women began to assume new roles.  But most women lacked formal education.

Gamaliel and contrasting Jewish culture: See Acts 5:34; 22:3.  Rabban Gamaliel I was held in high esteem.  His sayings in the Mishnah indicate a favourable attitude toward women in sharp contrast to the rabbinic tradition as a whole.  Payne notes that with few exceptions, the overall picture of Jewish tradition from around the time of Paul is fairly consistent in its low view of women – as witnessed in the writings of Josephus, Philo and Sirach.

The Scriptures: The OT was a key influence on Paul, and in relation to women, especially the OT account of creation and fall.  Gen 1:26 reveals that God’s image is not restricted to the male, nor does the text imply any difference between the image of God in man and woman.  Gen 1:28 shows that God’s blessings encompass both man and woman and highlight intimate personal relationships.  The text of Gen 2-3 shows the equal status and mutual responsibility of man and woman.  Payne notes that a counter position is argued by some, viz. man is in a position of authority over woman and hence it is Christian duty for women to be subordinate to men.  Payne considers eleven arguments by such proponents, as follows:

1. Man was created before woman and therefore should have authority over woman. Payne however notes that woman was created second highlighting man’s need for a partner – Gen 2:18-20 does not imply that man has authority over woman.
2. Gen 2:18 stresses woman as ‘helper.’ Payne however states that the relevant noun is translated throughout the OT as ‘help, saviour, rescuer, provider.’  He concludes, “Only with her is he able to fulfill his command to multiply and fill the earth, and together they “rule over all creatures.”"
3. Man has authority because he has more active roles. Payne responds: God is the active creator.  At the crucial point of the creation of woman, man is entirely passive.
4. The woman is morally inferior. Gen 3:6 does not support this contention.  It simply tells us that the man was with the woman and he took the fruit from her.
5. Eve usurped the man’s headship. Again Payne notes that Gen 3:6 does not support this argument.  The sin is disobedience (Gen 3:11).
6. Gen 3:9 implies that man is God’s appointed head. Payne – both man and woman are called to account together by God
7. The man is responsible for religious decisions. Response: nothing in Gen 1-3 implies Adam’s religious or social leadership.
8. The prophecy to the woman in Gen 3:16 is a command ie. ‘he should rule over you.’ Payne in response quotes Claus Westermann: “the domination of the husband and the consequent subordination of the wife is seen as something which is not normal (hence as punishment).”  Man’s rule over a woman is a consequence of the Fall, and is not something good to be fostered.
9. Gen 3:17 implies that Adam abandoned his headship because he listened to his wife. Payne notes rather that Adam was fully culpable for eating the fruit and God’s rebuke highlights both his disobedience and his refusal to take responsibility.
10. The woman is not told that her curse flows from her deed.  Adam, as the head, was finally responsible. Payne comments that Gen 3:13 shows that God does care about the woman’s deed, and God’s statement of consequences for the woman precedes the consequences for the man.
11. God naming the human race ‘man’ in Gen 5:2 implies male headship. Payne – ‘man’ in Gen 1:26f and 5:1 refers to ‘man and female.’

Payne then lists twenty statements in Gen 1-3 that depict man and woman equally.

Having considered Gen 1-3, Payne looks at a woman’s marital position in Scripture.  He notes that in Prov 31:10-31 the “excellent wife” has a broad range of important responsibilities.

In considering a woman’s social position in Scripture, Payne notes those who held political leadership – Miriam  (Mic 6:4); Deborah (Judg 2:16, 18; 4:6); Esther (Esth 7:1-10).

The author then considers a woman’s religious position in Scripture.  He notes that in the OT there is no command for women to be silent in religious gatherings, indeed note Isa 40:9; Ps 68:11.  The prophetess Huldah is consulted by the priests (2 Kgs 22), when both Jeremiah and Zephaniah were available.  See also Joel 2:28f.  Payne postulates that the reason that women are not recorded in the OT as holding the office of priest is the association of priestesses in some heathen cults.

Jesus Christ: Jesus treated women as persons equal with God.  Against the culture He accepted a woman’s testimony (John 20:14ff).  He gives “no hint that the nature of God’s will for women is different than for men.”  But what about the choice of only men as His disciples?  Payne comments that women travelling with Jesus for three years would have raised legitimate suspicion, with the gospel undermined.

Comment: This is a helpful introductory chapter, examining the various influences on Saul / Paul.  The historical data on Hellenistic and Jewish attitudes to women is quite extensive.  The section on Gen 1 – 3 would have been assisted by verse-by-verse exegesis (at least the verses relating to the topic) rather than responding to somewhat disjointed objections.

Ben Witherington would make the most energetic person feel somewhat slothful!  His output of New Testament commentaries, books on biblical studies and particular theological topics is simply amazing.

Sitting prominently in a pile of books on my desk waiting to be read is Ben’s most recent two-volume publication: The Indelible Image: The Theological and Ethical Thought World of the New Testament.  At about 800 pages just for Volume One, I need to find a comfortable seat overlooking Port Phillip Bay on my day off and start reading.  Ben presents the interface of New Testament theology and ethics, listening to all the voices of the Testament, diverse but wonderfully unified.

Jim Hoover, Senior Editor of IVP Academic, recently interviewed Ben on these volumes here.  What caught my attention was Ben’s response to the question about the significance of the book title:

“After much pondering I discovered that one of the keys to understanding the relationship between theology and ethics in the New Testament is the discussion of the image of God–the imago Dei–in humankind and its restoration in Christ. For example, as Philippians 2:5-11 puts it, we are to have the same mind in us that was also in Christ Jesus, the perfect image of God on earth. How is this possible? The answer is that we too are created in God’s image and through Christ renewed in that image for good works. The ethics is the working out of the theology in human lives and actions. The theology explains the basis for such exhortation and why it is possible to respond to the exhortations (because we are being recreated in Christ’s image).”

In our individual life as a follower of Jesus and corporately as the Church, we would benefit considerably by better communicating “to the pews” the extraordinary privilege of being created in the image of God, the cracking of that image because of the Fall and our individual sin, and the sheer grace of the Gospel that our cracked image is being restored through our union with the perfect Image and the transforming work of the Holy Spirit.

Scot McKnight’s treatment of image (eikon) in The Blue Parakeet (66-79) is particularly helpful.  He concludes:

“The Perfect Eikon’s work, however, is a two-stage work…Jesus’ first work, the acccomplishment of oneness in his first coming, stands now as partial redemption.  The fullness of that work, complete union and perfect oneness, when God once again open the gates to Eden for Adams and Eves, will be consummated only when Christ returns again to establish the new heavens and the new earth.  When that happens, Mr. and Mrs. Eikon will bask in the glory of the union with God, where they will themselves be so radiant as to draw attention to God’s oneness as the origin of it all.”

Sounds like an excellent theme to be part of a church vision statement!