John MacArthur, Beth Moore, and Jumping to Conclusions: The Assumptions Behind a Hierarchical Interpretation of 1 Timothy 2:12

Last week I listened to a podcast where two women explained how they “stand with the Bible” when it comes to their hierarchical interpretation of 1 Timothy 2:12. As far as these Sheologians[1] are concerned, this verse proves that women should not teach the Bible to men, be in positions of authority over men, or be pastors and elders. The meaning of the verse is plain as day, they argued, so anyone who disagrees with their view is ignoring scripture.

These ladies went on to mockingly characterize women who believe God has called them to pastoral ministry as obsessed with selfish ambition. Women who “feel called” to church leadership, they laughed, go around whining about what they will do if they can’t be elders or pastors, as though there’s nothing else that needs to be done! As though men who aren’t called to be elders or pastors should go around complaining that there’s nothing for them to do, especially when there’s more than enough work to go around![

Then over the weekend a video of John MacArthur telling Beth Moore to “go home” hit the internet. After the laughter and applause died down Mac Arthur added, “There’s no case that can be made biblically for a woman preacher. Period, paragraph, end of discussion.” MacArthur went on to explain that “when you literally overturn the teaching of Scripture to empower people who want power, you have given up biblical authority.”[3]

Aside from the fact that the tone of both interviews was dishonoring, the idea that there is no room for differences of interpretation on this topic is presumptuous. John Macarthur and the women on the podcast are not “standing with the Bible” as they claim, but with certain interpretive assumptions they bring to Scripture, especially to 1 Timothy 2:12. This is what we need to grasp.

And this is why it is vital to take the time to identify those suppositions and determine if there are compelling reasons to accept them as a convincing argument for gender hierarchy in the church. We can do this with an attitude of respect toward those who come to different conclusions than we have. We do so by focusing on the ideas rather than attacking and mocking individuals.

So today I want to identify the main traditions that lie behind the interpretation of 1 Timothy 2:12 that is said to prove male authority in the church. As you read you can think through the validity of the preconceived notions you have brought to the text. I won’t accuse you of rebelling against Scripture if, after weighing the evidence, you land on a different island than I have. I only ask that you take the time to listen, think, and perhaps do a bit of research.

Let’s review the passage first. We’ll look at vv. 8-15 since there’s wide agreement that these verses go together.

Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.

A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearing—if they continue in faith, love and holiness with propriety. (1 Tim. 2:8-15)

Okay, here we go.

Assumption #1: The setting is the church meeting.

Women can teach men or be their supervisors elsewhere, it is argued, but1 Timothy 2 is about what happens at church so women aren’t permitted to teach or supervise men in church. This is a widely held view on all sides, yet it seems to arise primarily from church tradition. The passage itself has no markers to indicate that it has to do with a congregational setting such as “your meetings” (1 Cor. 11:17), “when you come together” (1 Cor. 14:26), or “as in all the congregations of the Lord’s people (1 Cor. 14:33).

Also, the earlier commands about women dressing modestly and men praying without disputing point away from the church meeting, since presumably women should dress modestly everywhere and men should pray without arguing everywhere (as v. 8 states). At minimum it must be acknowledged that the congregational setting is an assumption, not something stated directly in the text.

Assumption #2: The switch from plural men and women to singular woman and man is inconsequential.

Virtually all hierarchical interpretations blow past this change that comes between v. 10 and v. 11, claiming that the singulars point to women and men in general. But in vv. 8-10 Paul was already speaking of men and women in general, so why the switch? And why the argument that the “plain sense” of the passage demands that a woman does not teach/exercise authority over men, when in fact all it states is that Paul does not want a woman to teach/exercise authority over a man?

Also, most hierarchicalists permit women to do the one thing the passage appears to prohibit, i.e. teach a man privately one-on-one. It is the public teaching of God’s word to a group of men that is forbidden, they say. Yet if we hold to a high view of the inspiration of scripture we ought to do our best to apply what is stated rather than what is not stated. We should also assume that Paul made the switch from plural to singular for a reason. Has, in fact, the setting shifted from men and women in general to the individual man and woman in relationship, perhaps in the home as husband and wife?

Assumption #3: The term translated “have/exercise/assume authority” is a general term simply meaning to be in a position or role of delegated authority over others.

The fact is that the word in the original language, authentein, is very rare and historically has proven extremely challenging to understand. Though modern studies have demonstrated that authentein is not a general term for exercising authority but rather has connotations of domination, domineering, and control, it is very difficult to turn the Titanic of hundreds of years of English Bible translation away from the iceberg of accepted interpretation. When your interpretation is unsinkable, why would you jump ship?

Even Chrysostom, who believed wholeheartedly in male authority in marriage, told men they should not authentein their wives. Clearly he did not understand the word to refer to a rightful use of authority, or he would not have forbidden it. An informed understanding of the word therefore indicates that Paul is not disallowing proper delegated authority or a position of authority, but rather inappropriate sinful dominance.[4]

Assumption #4: The prohibition on teaching combined with the one on exercising authority refers to the role of elder/pastor.

This one is a big leap. Even when I understood the passage hierarchically, it never occurred to me that it was talking about elders and pastors. In contrast to 1 Timothy 3 which explicitly deals with leadership roles in the church, chapter 2 does not mention them at all. Perhaps now that some of the foremost complementarian scholars acknowledge that neither 1 Timothy 3 nor Titus 1 prohibits women from becoming elders and pastors, it is seen as necessary to build the case from 1 Timothy 2.

So it is argued that since teaching and having authority are functions of church leaders, what Paul is actually prohibiting is the promotion of women to these specific roles. Yet a plain reading of the text would not lead one to the conclusion that it forbids women from becoming pastors and elders, but rather that an individual woman should not have an inappropriate relationship of dominance over an individual man.

Assumption #5: Verses 11-14 are perfectly clear even though v. 15 is not, since an understanding of v. 15 is not essential to Paul’s main point.

Hierarchicalists tend to throw up their hands over how in the world a woman can be saved through childbearing/childbirth, yet treat the difficulties posed by v. 15 as inconsequential or at least secondary. Read as a whole, however, it is apparent that in v. 15 Paul is responding to the issue that caused him to place restrictions on “a woman” in the first place. The passage builds to v. 15 and finds its climax there. For that reason it is essential to come up with a coherent explanation of v. 15 before we can assume we understand vv. 11-14. Without this, we do not know what problem Paul is addressing.

If v. 15 is understood in its simplest sense – that a woman will be kept safe through the ordeal of childbirth – it completely changes our conception of the situation Paul was addressing and the focus of his restriction. But my main disagreement with the traditional interpretation on this point is their claim that vv. 11-14 are plain as day while at the same time they struggle to make sense of v. 15. The two do not go together. At minimum it ought to be acknowledged that many unanswered questions remain that can and do affect the interpretation of vv. 11-14.

Assumption #6: The appeal to creation in v. 13 points to a fundamental hierarchical ordering of man and woman.

Since the man was created first, so it goes, men are created to be in authority over women. Yet Paul never says anything about men having dominion over women. His focus is that a woman (or a wife) should not teach a man (or a husband) in a domineering way or, perhaps, dominate him through her “teaching.” In other words, the appeal to creation may simply be a warrant that lends support to the idea that it is wrong for a woman to dominate or control a man, particularly her husband.

I believe we can agree that it is wrong for anyone to dominate another. Jesus called this “lording it over” others and strictly forbade it, even by those in proper leadership positions. The Bible never states that it is fine for a man to authentein a woman nor are men ever encouraged to exercise “proper” authority over women (echein exousiazo), but only to love them as Christ loved the church.

Assumption #7: The appeal to the fall in v. 14 demonstrates that women are inherently unsuited for leadership.

Paul’s point, hierarchicalists argue, is that women should not fill church leadership roles because they are more easily deceived than men. Yet Paul does not say that women in general are more easily deceived. It is a leap to assume this is what he meant and then apply it to all women everywhere, though that is precisely what was done throughout church history up to the modern age.

It is just as possible that Paul used Eve to communicate that some women in Ephesus were being deceived, just as he used Eve’s example to warn the Corinthians about the deception they had fallen prey to (2 Cor. 11:3-4). And in 1 Timothy 2:8-15 it seems that the specific deception had something to do with childbirth, explaining Paul’s focus on the women in this passage.

Assumption #8: The individuals who need to exhibit godly character in v. 15 are women.

This assumption has been reinforced by Bible translations that have changed the wording of the original language to “clarify” the meaning. Instead of what is stated in the Greek – “she will be saved/kept safe through childbirth if they continue…” – some English Bibles say “women will be saved/kept safe through childbirth if they continue…,” giving the impression that if women will continue in godliness God will reward them in some way. But the word “women” does not occur in the Greek of v. 15 and the verb “be saved/kept safe” is singular, so the subject is “she.”

If we take the original wording at face value, the “they” most likely refers to the man and woman of vv. 11-12. Except for Adam and Eve (who are past needing either salvation or protection) they are the nearest antecedent, and hence the most likely referent. If this is the case v. 15 would mean that a woman will be preserved through childbearing if she and the man she had previously been attempting to dominate (perhaps her husband)would now join forces and pursue faith, love, and holiness with propriety together.

Assumption #9: Submission and quietness are timeless feminine ideals.

Hierarchicalists teach that submission in quietness is the timeless role of women. This means women are to submit to the limitations and expectations placed upon them by men in the church and in the home, and they are to do so with a joyful spirit of servanthood. Men, on the other hand, are to establish those limitations and expectations with a humble spirit of servanthood. Both are called to servanthood, the one by following expectations and the other by setting them.

What we need to recognize here is that submission and the lack of agitation and aggressiveness entailed in the Greek word “quiet” or “quietness” were considered fundamentally feminine virtues by ancient Greeks and Romans in the same way that obedience was considered a fundamental virtue of slaves. There is undoubtedly a cultural component behind the application of these specific virtues to women in this setting.

I am not saying that women need not submit to proper Christian teaching or that they may be aggressive or contentious in learning environments. My point is that to take the words Paul used here and assume they describe the foundational calling of womanhood takes the passage out of its context. The New Testament teaches that submission and quietness are fundamental Christian virtues. All believers are called to submit to church leaders and Christian instruction without becoming contentious, so it is not surprising that Paul brings this up here.

Assumption #10: The Artemis/Isis cult background of Ephesus does not influence the interpretation of the text.

A recent study has demonstrated significant links between 1 Timothy 2:8-15 and the Artemis cult so predominant in Ephesus.[5] Strong parallels exist between the behavior and attire of first-century goddess worshipers and Paul’s instructions. The immodesty, the plaiting of the hair with gold and pearls, and the domineering aggressiveness Paul prohibits were all key components of the cult. In addition, Artemis was connected with the goddess Isis in a way that indicates a myth that asserted the woman was created first and the man was deceived enjoyed some acceptance in Ephesus.

In addition, we know that Artemis was worshiped as the “savior.” One of the key ways she functioned in this role was by protecting women through the ordeal of childbirth, the greatest threat to a woman’s health in the ancient world. Women were terrified of death or disability resulting from pregnancy and childbirth, and therefore were devoted to their goddesses of fertility. Walking away from paying homage to Artemis as part of their newfound Christian faith would have been terrifying, since the goddess was known to be vindictive toward those who dared to cross her.

With all of this in the background, it would not be surprising that some of these women were questioning their safety in childbearing and becoming contentious about certain Christian teachings, like the fact that they needed to turn away from idolatry. Paul wanted them to calm down, learn the truth, and be reassured that they could safely turn away from Artemis worship because Jesus would take care of them.

Whether you accept this precise reconstruction or not, it is difficult to argue that the Artemis background makes no differenceto an interpretation of 1 Timothy 2:8-15, as many hierarchicalists seem to assume. One way or another, it needs to be integrated into our understanding of this passage.

The Path to Hierarchy

The path to an acceptance of gender hierarchy in the church includes, of necessity, grappling with the verifiability of these ten assumptions. As in a steeplechase competition, you can’t go around a barrier or skip a water jump and claim you finished the race. You may have gotten a lot of exercise, but you didn’t do the steeplechase.

In the same way there is no honest path to a hierarchical reading of 1 Timothy 2:8-15 that goes around any of these points. You have to go through them. In the end it was this weighing of all of my preconceived ideas that changed my views on the subject, though I’ll admit it took a lot of reading, a lot of study, and a lot of time.

If you take the time to work through each assumption yet still settle in the land of hierarchy, I respect your decision.

But at least you know how you got there.


[1] Their self-designation and the name of their organization. My earlier footnote here mentioned that I was unable to ascertain the names of the two women, but thanks to a reader I have learned that they are Summer White and Joy Temby. The confusion resulted from inadvertently accessing Summer’s earlier website at sheologian.com. The current site is sheologians.com. Thank you, Maria!

[2] “Why We Aren’t Egalitarian” by Sheologians, on podcast.apple.com, accessed 10/15/2019.

[3] “John MacArthur Beth Moore Go Home,” youtube.com, posted by reformationcharlotte.org, accessed 10/18/2019.

[4] On authentein see: Ben Witherington III, Letters and Homilies for Hellenized Christians, vol. 1 (Downers Grove: InterVarsity, 2006), 227; Klyne Snodgrass, “A Case for the Unrestricted Ministry of Women,” The Covenant Quarterly 67/2 (2009), 38; I. Howard Marshall, The Pastoral Epistles (New York: T. & T. Clark, 1999), 457-58; Andrew Bartlett, Men and Women in Christ (London: InterVarsity, 2019), 268-70; Cynthia Long Westfall, Paul and Gender (Grand Rapids: Baker, 2016), 290-94.

[5] Gary G. Hoag, Wealth in Ancient Ephesus and the First Letter to Timothy: Fresh Insights from Ephesiaca by Xenophon of Ephesus, Bulletin for Biblical Research Supplements, vol. 11 (Winona Lake, Indiana; Eisenbrauns, 2015).

Domestic Abuse, A Second-Class Wife, and a Bible Horror Story

Sometimes reading the Bible will make you sick. Unflinchingly honest about man’s inhumanity to man, there is more than one narrative that is nearly impossible to stomach. We are left wondering how and why such horrors came to be and, in our disgust, prefer to look the other way. We tell ourselves we don’t need to study these passages, since we would never do such things.

Of course not.

So we move on.

Yet if we skip the ugly stories we miss what God wants to say to us through them, how he wants to warn our minds of their dullness, open our eyes to their carelessness, awaken our hands to their blindness.

The account of the Levite and his second-class wife, found in Judges 19-21, is one of those. I know its general purpose in the Old Testament is to explain what in the world happened to the tribe of Benjamin, once so strong and powerful. But I am convinced its purpose for our hearts goes much deeper than that.[1]

Maybe you know the sordid tale. A Levite from the hill country of Ephraim took a concubine from Bethlehem. This in itself is strange, since men didn’t usually take a second-class wife unless a first-class wife was already in the wings. Here no true wife is mentioned, yet the Levite didn’t marry the girl properly. Instead he took her as his concubine, his servant-wife.[2]

One wonders why.

Things didn’t work out as planned for this upstanding man of God, however. In no time at all, his woman split and ran home to Dad.[3]

Now a Levite who lived in a remote area in the hill country of Ephraim took a concubine from Bethlehem in Judah. But she was unfaithful to him. She left him and went back to her father’s house in Bethlehem, Judah. (Judges 19:1-2)

Literally the Hebrew text reads that the concubine “played the harlot” against the Levite.[4] This does not appear to be literal unfaithfulness, since most likely the meaning is metaphorical.[5] No other man is identified, no adultery, no sexual indiscretion, no threat of stoning. Not to mention that no self-respecting Israelite father would take back an immoral daughter.[6]

All of these facts, taken together, work against a literal understanding of the woman’s “harlotry.” It seems that it was the act of leaving that constituted this nameless woman’s unfaithfulness.[7]

If she was not running off with another, more exciting man, one wonders why she left at all. She hadn’t been married long. No children as of yet, but no indication of barrenness either. As the narrative develops she is repeatedly referred to as “the girl,” so she was still young, most likely a teenager only recently thrust into a second-class marriage. And for some reason, unknown to us, she simply couldn’t take it.[8]

So the girl went home to her dad, her one safe place. No doubt the concubine and her father talked about what happened, going over it first from one angle and then from another: what caused the rift, why she decided to leave, what was next. Despite the shame and diminished community standing he experienced due to his daughter’s failed alliance, the father did not haul her back to the hill country boonies. Instead he kept her home with him.

Then, out of the blue, the girl’s erstwhile man showed up. Four months after she ran off he finally got around to going after her.

After she had been there four months, her husband went to her to persuade her to return. (Judges 19:2-3)

Literally the Hebrew says the Levite went to “speak to her heart,”[9] yet he never spoke to her at all, so far as we know. The girl’s father, however, was very glad to see his esteemed son-in-law and welcomed him warmly.[10]

A comedy of manners ensues.[11] Played out between father-in-law and son-in-law, girl-concubine absent from view,[12] the Levite repeatedly tried to leave while the father repeatedly talked him into staying. After three days and three nights of male bonding with lots of eating and drinking, and one wonders precisely how much drinking, a several pounds heavier son-in-law attempts to take his second-class wife and head for the hills.[13]

“Sustain your heart,” said the father, “with a piece of bread.”[14] So Mr. Hill Country delayed, sitting down to eat and drink some more with his surprisingly hospitable father-in-law. When he decided to leave a few hours later the father talked him out of it saying, “Let your heart be good,” convincing him to stay another night.[15]

Day five dawned, and it was way past time for this classy man to take his second-class woman and hit the trail. Yet once again the girl’s father focused on the heart of the matter, telling his son-in-law to fortify his heart before he left.[16] And so he did. All this heart-fortification entailed more feasting on the part of the men, after which the Levite was determined to leave. This time the father did not prevail; though he tried to convince the man to stay another night, the Levite’s heart was sufficiently fortified and there remained no reason to delay any longer.[17]

So they left.[18]

Now comes the sickening part of our little bedtime story. The entourage headed out too late in the day to make it all the way home, so they had to spend the night in Gibeah, sheltering with an elderly man.[19] Some wicked Benjamites surrounded the house, demanding to have sex with the Levite. The old man graciously offered his unmarried daughter and our concubine instead, but the mob violently refused his thoughtful generosity.[20] What was our hero to do? Always a quick thinker, the Levite shoved his second-class wife out the door and climbed into bed.[21]

Sweet dreams.

Our girl, on the other hand, was raped and abused through the night and then discarded. Somehow she managed to make it back to the old man’s house, collapsing on the doorstep. In the morning the man of her dreams got up to leave, without a thought of his servant-wife on his mind.

At least until he practically tripped over her body.

At that point the Levite couldn’t very well leave her lying there so, solicitous as ever, he told her to “Get up!” With no response forthcoming, the man threw the concubine over his donkey and headed for the hills.[22]

Finally safe at home the goriest part plays out. The Levite cut the girl’s body into twelve pieces, sending them throughout Israel to incite civil war against those wicked, wicked Benjamites. When the nation assembled our hero explained how the men surrounded the house, how he feared for his life, and how his poor, dear wife was now dead.

In his account of the tragic events, though, Mr. Self-Righteous left out a few minor details.[23]

Such as the fact that his second-class wife had run away from him shortly after they were married (this might be hard to explain) and that he had shoved her out to the wild mob to save his masculinity (that might be even harder to explain).[24]

Nevertheless, like a true leader, he galvanized the nation to action!

An Oscar-worthy performance, no doubt.

His fellow Israelites were properly indignant at the wrongs suffered by our hero. The men of Israel made a snap judgment and went to war on the testimony of one, forgetting the law about having at least two witnesses before deciding a case.[25]

Oh, right. Didn’t think about that.

Rather than seeking the Lord about whether they should fight at all, the Israelites merely asked who should go up first.[26] God answered, even though they were asking the wrong question. Yet it is clear that God did not bless this ill-conceived war. Thousands of innocent people were slaughtered, the tribe of Benjamin was decimated, and hundreds of women were kidnapped so the few Benjies who survived could have wives.

And we never hear from the Levite again.

Good riddance.

As Bible readers we are horrified. Horrified at the rape and abuse, horrified at the massive bloodshed, horrified at the treatment of women.

Yet we maintain our distance, for we would never do such things. We would never treat a woman like that, we would never jump to conclusions, we would never slaughter an entire people due to the actions of a few.

We would never.

Of course not.

So we have a hard time relating to the story, a hard time applying it to our everyday lives.

Perhaps we succeed at keeping our distance because we are comparing ourselves to the wrong characters. We’re not like the Levite, we’re not like the men of Gibeah, we’re not like the old man.

True enough.

But maybe what we need to do is ponder more deeply the actions of the supporting actor. You know who I mean: our second-class wife’s father. We never hear from him again either; we never hear how he grieved, what he did, where he went.

Nada.

Did his heart break? Did he ever recover? Did he spend his remaining years and days and hours and minutes grieving his loss?

We have no idea.

But we do know something.

The concubine’s father is the one person who could have changed everything, the one individual who could have protected his little girl. Think about it: he knew something was wrong with this man, this man of the cloth his daughter had abandoned in two seconds flat. Why else the comical hospitality, the repeated delays, the manifest hesitation to let this Levite take his little girl once again? Why else the hours spent wining and dining his first-class son-in-law, unless he was trying to uncover his character, to figure out what lay behind the polished religious veneer?[27]

He knew, he knew, he knew.

Yet in the end the concubine’s father did nothing.

He failed her.

What was he thinking when he let her go?

That his daughter’s failed marriage was embarrassing to him personally? That it couldn’t really be that bad? That there are always two sides to every story? That she should just learn to really submit, and her husband would become the man of her dreams? That she ought to be patient and forgiving and realize she was just as much the problem as her husband? Or was it simply that the father had a high view of marriage, that marriage is for life – no ifs, ands or buts?

And what are we thinking when we tell a woman to go back or to stay put?

That her separation or divorce would be embarrassing to our ministry, to our reputation? That it can’t really be that bad? That there are always two sides to every story? That she should just learn to really submit, and her husband will become the man of her dreams? That she ought to be patient and forgiving and realize that she is just as much the problem as her husband? Or is it simply that we have a high view of marriage, that marriage is for life – no ifs, ands or buts?

Is this how we protect the abused?

It isn’t always a woman, though often it is. And it doesn’t always happen in the home, though many times it does. No matter who the victim is or where the abuse takes place, the responsibility is the same: to protect, not abandon.

This is our takeaway from the account of the Levite and his second-class wife. We need to open our eyes, listen closely, discern the truth, and protect the abused.

[1] Numerous scholars note the ironic tone that comes through loud and clear in the Hebrew. I have adopted a similar approach in my retelling of the sad account here.

[2] Tammi J. Schneider comments, “Normally a man has other wives before taking a concubine – yet this Levite does not.” Judges (Collegeville, Minnesota: Liturgical Press, 2000), 249. See also Barry G. Webb, The Book of Judges (Grand Rapids: Eerdmans, 2012) 455.

[3] K. Lawson Younger, Jr. notes that “the text does not explicitly blame either party for this separation. But in light of the Levite’s later conduct, it seems most likely that the blame rests with the Levite.” Judges and Ruth (Grand Rapids: Zondervan, 2002) 352.

[4] The LXX, the Greek version of the Old Testament, has the alternate reading: “She became angry with him.”

[5] The same Hebrew word is used metaphorically in Judges for the Israelite practice of turning to foreign gods (Judges 2:17; 8:27, 33).

[6] Trent C. Butler writes, “A woman who had abandoned her husband could not expect to meet a warm welcome elsewhere, even in the house of her father.” Judges (Nashville: Thomas Nelson, 2009) 419.

[7] Webb, 456, explains: “It seems that znh is used metaphorically rather than literally here: the ‘harlotry’ the concubine committed was nothing more, as far as we know, than walking out on her husband; and then, far from giving her favors to other men, she went straight home to her father and stayed there. Her only motive, it seems, was to escape from a situation that she found intolerable.”

[8] “The nature of the domestic problem is not disclosed, but judging from the Levite’s later behavior, one might easily imagine a scenario of abuse.” Danna Nolan Fewell, “Judges,” in Women’s Bible Commentary, ed. Carol A. Newsom and Sharon H. Ringe (Louisville: Westminster John Knox, 1992/1998) 81.

[9] Webb, 457, says that the wording of speaking “to her heart suggests that she had not left without provocation, and that the Levite intends to win her back by gentle persuasion.”

[10] We are not told why the father is so welcoming. Butler, 420, thinks the father may desire “restoration of his daughter to social and economic stability,” want to “avoid disgrace for the family,” or “see economic advantage for himself.”  Schneider, 254, conjectures: 1) the father was naturally hospitable; 2) he wanted his daughter to go back; 3) he wanted to hear the Levite’s side of the story. Younger, 353, speculates that the father welcomes the Levite because “the separation of his daughter and her husband is a matter of disgrace for the family.”

[11] Butler, 420, remarks: “A comic series of rising and sitting, eating and drinking follows with the father-in-law strongly in control, the Levite silently giving in to each of the father-in-law’s tricks to make him stay, while the secondary wife does nothing and says nothing until it is time to stand to go.”

[12] Susan Niditch observes, “The woman has no voice throughout the men’s conversation.” Judges (Lousville: Westminster John Knox, 2008) 192.

[13] Webb, 458, explains that the string of verbs indicates it was the two men who ate and drank together. Fewell, 81, notes that “a scene of excessive male bonding replaces any attempt at romantic persuasion.”

[14] Webb, 458, notes that the father uses the masculine singular in v. 5, so it is clear the concubine is not included. It is the father and son-in-law who sit down for a meal. The masculine singular referents continue through v. 10, though they are clouded by the English words “you, yourself” that can be singular or plural, masculine or feminine. The point is that the entire scene at the father’s house takes place between the men.

[15] “The young woman has neither presence nor voice. She is at best a pawn in the game being played by her husband and father.” Webb, 459.

[16] Webb, 458-59, notes the father’s repeated reference to the Levite’s “heart” in vv. 5-8, translated in the NIV with “refresh yourself” and “enjoy yourself.” The Hebrew listener would have immediately made the connection to the Levite’s stated purpose for his journey – to speak to his wife’s heart – noting that it never happened. Instead the entire episode turned out to be all about the Levite’s “heart.”

[17] Webb, 460, speculates regarding what significance there might be to the father’s “exaggerated, and finally desperate, hospitality.” Webb concludes that “we do not know.”

[18] “We do not know if [the girl] wanted to return with her husband or if her father had persuaded her or had, more likely, simply arranged for her to return.” Fewell, 81.

[19] The way the Levite left out essential facts when talking to the old man raises suspicions about his character, foreshadowing what is to come, according to Schneider, 259. It is clear that the author of Judges intends the reader to pick up on the man’s duplicitous character.

[20] Younger, 357, remarks that “amazingly, there is no protest from the Levite” when the old man offers the women to the mob.

[21] Niditch, 193, writes: “A most troubling feature… is the apparent willingness of the men to hand over their women to violent miscreants. Implicit is a worldview in which women are regarded as disposable and replaceable. On the other hand, the narration that follows implies that the author [of Judges] does not condone the men’s behavior. They emerge as cowardly, and their complicity in the rape and murder of the woman is a clear and reprehensible violation of covenant.”

[22] Younger, 358, explains it like this: “Having tossed his concubine to the pack of men and being assured that he was no longer personally threatened, the Levite went to bed! He now rises without any apparent remorse for what he has done or concern for his concubine. In fact, he appears to give no thought to her at all until he practically trips over her as he goes out the door.” Schneider, 264, notes, “The point is clear by the way this verse is narrated that the man did not express any remorse nor did he feel responsible for her plight. He made no attempt to save her from the fate to which he threw her. There is no indication that he would have sought her out had she not been lying there.” See also Webb, 469.

[23] “Before the assembled company the Levite gives a cleaned-up, self-serving version of what happened,” according to Ailish Ferguson Eves, “Judges,” in IVP Women’s Bible Commentary, ed. Catherine Clark Kroeger and Mary J. Evans (Downers Grove: InterVarsity, 2002) 145.

[24] Niditch, 193, explains that there is more to the homosexual rape than merely sexual abuse. The point is that a “man who is actually raped is made into the woman, the quintessential defeated enemy. Issues of shame and honor are at play. The worthless men seek to assert their power over against the outsider, whom they seek to humiliate.”

[25] The other tribes first asked that the perpetrators themselves be handed over for judgment. When the Benjamites refused to give them up, they went to war.

[26] Fewell, 82, remarks that the Israelites “are careful to inquire of Yahweh. They are not careful, however, to ask the right question, which is whether or not they should fight at all.”

[27] Not all commentators agree with my assessment of the father’s reasons for dragging out the visit, usually arguing that the father’s extended positive hospitality was meant to contrast with the negative “hospitality” of the men of Gibeah. Robert B. Chisholm Jr. is an example of this perspective: “[The father’s] hospitality will serve as a literary foil to the treatment the Levite receives in Gibeah, for it places the heinous deed of the men of Gibeah against the backdrop of the societal ideal,” A Commentary on Judges and Ruth (Grand Rapids: Kregel, 2013) 490. Yet this view does not explain why the father himself chose to extend hospitality so far beyond what was customary, nor does it tie together the various lose ends of the narrative like the girl’s leaving the man in the first place. There is generally a key to a narrative of this sort, and the key in this case is the unusual hospitality of the father. The father’s hospitality is not an example of the “societal ideal,” but rather his doomed attempt to save his daughter and save face at the same time. As noted earlier Butler, 420, points to the “comic series of rising and sitting, eating and drinking,” and the “tricks” the father used to get the Levite to stay. Younger, 353, argues that “the father-in-law’s hospitality borders on the excessive. Six times he offers hospitality.” For the alternative view, see also Schneider, 256.

A Husband is Not His Wife’s Shepherd

The Bible compares the relationship of a husband and wife to that of Christ and the church, implying that a human marriage is somehow a head-body connection like that of Jesus and his bride. We read that a man is the “head” of his wife like Christ is the “head” of the church, and we assume we comprehend what is intended. Not only do we know how Christ functions in relation to the church, by leading and directing and providing, but we also understand what it means to be the head of a corporation, head of state, or the head of a household.

It’s as plain as day.

Or is it? Continue reading

Tradition, Teaching and Women in the Church: Podcast with Dr. Juli Slattery

I recently spent an hour chatting with psychologist Dr. Juli Slattery and author Michele Cushatt about how each of us is personally navigating the things we face as women who have a leadership and teaching role in the church. In our Java with Juli podcast Tradition, Teaching and Women in the Church, we also look at the role tradition and culture have played in forming our understanding both of Scripture and of a woman’s place in the church. While you’re over at Authentic Intimacy, you might want to check out some of Juli’s other podcasts and articles that cover a wide range of subjects.

A Mother and Her God – Mother’s Day Sermon

Mother’s Day is a happy day for some but a challenging day for others. There are so many things that assault our nurturing hearts as women and mothers. Maybe we wanted to have children but never did, never wanted children and no one seems to understand our choice, or we had children but things didn’t turn out as we hoped. Or perhaps we’re still on the front end of all that and don’t yet know how things will play out.

Wherever we fall on this spectrum, there is a God who wants to walk with us. Here’s my sermon “A Mother and Her God,” given at Littleton Vineyard Church this past Mother’s Day.

Are Husbands Supposed to Get Their Wives Ready for Jesus?

A recent article on a very prominent Christian website argued that husbands have a unique responsibility to get their wives ready to meet Jesus. The author explained that he had recently been confronted with the fact that he didn’t challenge his wife enough. He went on to say, through Ephesians 5:25-26, that husbands are called to be “instruments of [God’s] sanctifying work in the lives of their wives.”[1]

I try to stay away from commenting on things I read that I disagree with, recognizing that there is a range of ideas on more than one topic that sincere believers adhere to.

But there are times when the potential harm overcomes my reservations.

This is one of those times. Continue reading

Preaching at My Home Church

I recently had my first opportunity to preach at my home church, Littleton Vineyard. Jim and I have been there almost two years now and have served in various capacities, but this was my first time in the pulpit. Which means that it was recorded. Our team was in a series on spiritual gifts and I was asked to give some insight into Hospitality, Pastoring and Exhortation . So if you’re interested in hearing my take on those gifts, or just curious about what I have to say, feel free to access the link above.