Meaning of WOMEN

Created in the image of God as the male, she is an integral part of being called "man" (cf. Gen. 1:27: "God created man in his own image, in the image of God he created him; male and female he created them") .

Already from the very beginning of the Bible, the woman is considered on par with the man as a man, so from the beginning she receives all the dignity of her as such.

In Gen. 2 the precedence in creation is already established between the male and the female; but if this affects the position of woman (1 Cor. 11: 9; 1 Tim. 2:13), it does not however touch her essence, already established in the book of Genesis, at the very dawn of humanity. .

However, due to the fall, a change is established in the woman's situation, which suffers serious consequences. From her He will know the pains of giving birth and her husband will dominate over her (Gen. 3:16; Eph. 5: 23-24).

Paul adds: "But she will be saved by bearing children, if she continues in faith, love and sanctification, with modesty" (1 Tim. 2:14). Various interpretations have been made of this passage, some of them somewhat fanciful.

The most logical thing is to take the plain meaning of the words in their context, and see that the apostle refers to her being preserved in the act of having children, extremely dangerous in many cases, in response to her attitude before the Lord and his ordination. in government and grace.

(a) Position of women in the AT. The position of women according to the OT was far superior to that recognized in the surrounding pagan nations. She enjoyed much more freedom, her activities being more varied and important, and her social status being much more elevated and respected.

Children were to honor father and mother (Ex. 20:12). Already in the families of the patriarchs, women like Sarah, Rebekah and Rachel played an eminent and, at times, preponderant role.

Moses' sister Mary and Deborah were prophetesses and poetesses, and the latter led an army to victory (Ex. 15:20-21; Judges 4-5).

Hannah, Samuel's mother, is a beautiful figure of a godly and remarkably gifted woman (1 Sam. 1; 2:1-2). Huldah was a prophetess who was heeded (2 Chron. 34:22).

More than once we see how the queen mother is greatly honored (1 Kings 2:19; 15:13), and in the biographies of the kings it is always indicated who the mother was.

The sad example of Jezebel and Athaliah also demonstrates how far a woman's power and influence could reach in Israel.

The young man is exhorted in Proverbs to remember the teaching of his mother (Proverbs 1:8; 6:20), because despising her would lead to a curse (Proverbs 19:26; 20:20; 30:11). , 17).

On the other hand, in Greece and Rome they were far from recognizing the value of women. Aristotle considered her as an inferior being, intermediate between the free man and the slave; Socrates and Demosthenes also held her in low regard.

Plato recommended the possession of women in common. In practice, these same conceptions were those that existed in Rome, especially after the triumph of culture and the licentious ways of the Greeks.

Nor should the role of women in the Bible be confused with that given to them today in the Arab countries of the Middle East, where they are a toy at the disposal of the father and husband.

The position of women in those countries does not derive from the influence that the Old Testament could have had on the formation of Islam, but from the entire previous pagan social context of those lands, which was crystallized with the force of law in the institution of polygamy and the total powerlessness of women over men.

In Israel, a woman could inherit in the absence of a brother capable of succeeding her father (Num.
27:1-8).

However, in that case he had to marry someone from his own tribe (Num. 36:6-9). The activity of the woman was related to the totality of domestic life: she could tend the flocks (Gen. 29:6; Ex. 2:16), spin wool and make clothing for the family (Ex. 35:26 ; Pr. 31:19; 1 Sam. 2:19), weaving and sewing to increase family income and to help the unfortunate (Pr. 31:13, 24; cf. Acts 9:39); He also collected water (Gen. 24:13; Jn. 4:7), and ground the grain necessary for daily bread (Mt. 24:41), preparing the dough (Ex. 12:34; Deut. 28:5 ) and food (Gen. 18:6; 2 Sam. 13:8); It was also her responsibility to raise and instruct the children (Prov. 31:1; cf. 2 Tim. 3:15) and supervise the servants (Pr. 31:27; 1 Tim. 5:14).

(b) Position of women in the TN. The NT shows more clearly the elevated position of women. Mary says that the Lord has set his eyes on her “lowness” and that from then on all her generations will call her blessed (Lk. 1:48).

Jesus always had great consideration for women: Martha and Mary welcomed him into their home; he healed Mary of Magdala; Joanna and Susanna helped him with his property (Luke 8:2-3; 10:38-39). He forgave and saved the sinner (Lk. 7: 37-50).

There was a group of women who served him and who accompanied him to Calvary itself (Mt. 27:5556), and then to the tomb (Mt. 27:61). Ready to embalm him, they went before anyone else to the tomb on the Day of Resurrection (Lk. 23:56; 24:1).

The risen Lord appeared before them first, and they had the honor of being the first to proclaim his victory (Mt. 28:9-10; Luke 24:9-11). Along with Jesus' mother, they were among the 120 in the upper room (Acts 1:14).

It is also seen that there were women among the first converts (Acts 8:12; 9:2; 17:12). In the Church we already see that women are distinguished by their piety and good works: Dorcas (Acts 9:36), Mary, the mother of John Mark (Acts 12:12), Lydia (Acts 16:14), Priscilla (Acts 18:26), Philip's daughters (Acts 21:8-9).

The apostle Paul, by the word of the Lord, does not recognize women in the ministry of public teaching or leadership, which is reserved for men (1 Tim. 2:11-12; 1 Cor. 14:33-35); However, when specifying the attitude that should be had, he speaks of the woman "who prays or prophesies" (1 Cor. 11: 5; cf. 14:34; Acts 21: 8-9).

He mentions numerous women who have been his co-workers in God's work and who have been helpful in his own activities (Rom. 16:2-4, 6; Phil. 4:3).

There were also deaconesses in the early church (Rom. 16:1-2; 1 Tim. 3:11) and widows placed in certain functions, in charge of all kinds of works of assistance (1 Tim. 5:9-10); experienced women were to be in charge of instructing the young women (Tit. 2:3-5).

It is clearly stated that, as regards salvation and his position in Christ, "there is neither male nor female" (Gal. 3:28) and that in the new sphere beyond death this distinction will totally disappear.

What cannot be done is, on the basis of this biblical text, reject the regime of government established in other passages, some of them already mentioned, regarding the position now established by God in his government over the world and the Church in the earth.

All men and women are equally part of the body of Christ, and all men and women receive a gift of the Spirit for the common benefit (1 Cor. 12:7, 11, 27).

Both men and women are responsible before the Lord to use these gifts for His glory and in accordance with the instructions and limitations that He Himself has established in His word, placing themselves completely at the disposal of Him who has rescued us at such a great price, to be able to give all glory in trust and obedience to our great Liberator.