Complementarianism

Mythbusting Complementarianism: 4 Truths Egalitarians Need to Know About Complementarian Women

Originally published May 31, 2019

I am often frustrated in my role as a complementarianยน woman. I am not frustrated by what God teaches in the Bible about my roles in the home and the church. I am not frustrated in carrying out those roles. I am not frustrated by complementarian men.

I am frustrated by egalitarians – most of the ones who have crossed my path, anyway – because of the incorrect assumptions they make about me and other complementarian womenยฒ.

And it’s not just that the assumptions are wrong, it’s that the assumptions are often hypocritically, “log in the eye,” wrong. Then, they turn around and use these false assumptions as reasons to fight against complementarianism. But the reasons don’t exist. They’re shadow boxing. Fighting against a ghost. If you’re going to fight for something, your fight should at least be based on legitimate reasons.

I’m under no delusions that this article will change the hearts and minds of egalitarians, but if I could, here’s what I’d try to help them understand…

1.
It’s a spiritual issue.

I know this isn’t going to be popular. I know I’m going to be called judgmental and harsh and any number of other printable and unprintable names, but I’m going to say this anyway because this is the crucial element on which this entire complementarian vs. egalitarian argument rests.

This is a spiritual issue. It’s not an oppressors versus victims issue, it’s not about power or position or circumstances or legalism or casting off shackles. It’s not about any of those visible, tangible, surface level things we think it’s about. This goes beyond the earthly realm and has its foundation in the invisible, spiritual realm. The reason you hold the positions and opinions you hold as an individual is based on one thing – your relationship with God. This is a me versus God issue. Do you love and obey God as a genuinely regenerated Christian, or do you reject Him and rebel against His commands as someone who is still lost?

The Bible makes crystal clear from Genesis to Revelation that people who genuinely know and love God obey Him, and that if you don’t obey Him, you don’t know Him or love Him. Over and over and over again we see this through Israel’s countless cycles of idolatry and the prophets calling them to repentance in the Old Testament, to John’s near broken-record repetition of the theme in the New Testament. Scripture is clear. Love of God and obedience to God are inextricably and irreducibly intertwined.

And by this we know that we have come to know him, if we keep his commandments. Whoever says โ€œI know himโ€ but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked. 1 John 2:3-6

Additionally, if you’re not saved – a “natural man” – the things of God are folly to you. It’s not that you’re smarter or enlightened or have a different opinion than those who obey Scripture. It’s that you’re spiritually incapable of accepting, embracing, and obeying what God has told you to do. That’s why you see those of us who do as fools.

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. 1 Corinthians 2:14

Let me say it plainly. If your general trajectory in life is to consistently find yourself angered by, indifferent to, or unable to accept the plain meaning of Scripture, and your heart persists in fighting back against God’s Word even if you’ve been biblically corrected, you are almost certainly not saved.ยณ That’s not me saying that. That’s a whole lot of Scripture saying that. Regardless of how saved you feel. Despite what you may claim to be. No matter what people have told you about your salvation. God says loving Him equals walking with Him toward embracing, loving, and obeying His commands. And that includes His commands about the roles of men and women.

This is the fundamental reason most egalitarians disagree with most complementarians. It’s usually not that either side doesn’t understand what the other side stands for. It’s that both sides generally do understand what the other side stands for and they reject the other side’s view because of where they are, spiritually.

(Addendum: After I published this article, a few people responded who seemed to misunderstand what I’ve said in this paragraph. Let me see if I can clarify:

1) You’ll notice I’ve used words/phrases (“most egalitarians,” “general trajectory,” “almost certainly,” etc.) indicating that this is a broad, general principle, not something that is universally deterministic about every single individual who has ever had an egalitarian-esque thought cross her mind.

2) I am not saying that holding to an egalitarian viewpoint is what makes someone unsaved. Rejecting the gospel is what makes someone unsaved. What I am saying is that most people who are already false converts gravitate toward the egalitarian viewpoint as a fruit of the pre-existing condition of being unsaved. It is a logical fallacy to turn that statement around and assume I mean the converse to be true.

3) I certainly believe it is possible for genuinely regenerated Christians to have good faith, incorrect interpretations or understandings of Scripture – starting with me. When my husband and I picked out wedding vows 26 years ago, I flatly refused to use any set of vows that said I would “obey” him and only grudgingly agreed to a set that used the word “submit” instead. Embarrassingly, in our wedding video, you can clearly hear me hesitate before repeating that part of the vows. About 10-15 years ago I held a position of local denominational leadership that I’m only now beginning to see I probably, in some respects, shouldn’t have held. One reason for that is that on two or three occasions the position required me to speak to local congregations during their midweek services on a biblical topic which could not be properly addressed without explaining Scripture. Do I think I was unsaved because I thought those things were OK at the time? Of course not. But I’ll tell you this – over time, the Holy Spirit convicted me of those things and I repented. And as I’ve grown in Christ my rebellious attitudes and misunderstandings of those Scriptures and others have increasingly come under submission to God’s Word.

That’s the kind of thing we’re talking about here – the general biblical principle that saved people are on a trajectory of increasing holiness and Christlikeness. Lost people are on a trajectory of increasing disobedience and rebellion (and not strictly with regard to egalitarian ideas). It is possible to be a saved, simul justus et peccator, growing in holiness, desiring to please the Lord, Christian and get some non-soteriological things wrong along the way, in good faith, in the process of growing. What is not possible is for someone to be genuinely regenerated and live in a general attitude of heart-rebellion against God, His Word, and His ways (His ways in general, not strictly egalitarianism) in favor of doing life on her own terms. I don’t know how to make that more clear. That is what the Bible teaches.

4) I clearly made the statement that this article pertains to “most of the [egalitarians] who have crossed my path”. I guess what I did not make clear is that most of the egalitarians who have crossed my path have not been the small minority of genuinely regenerated Christians who have made a good faith error about Scripture’s teaching on the role of women as they’re growing in Christ. That might be your experience, but it has not been mine. Most of the egalitarians who have crossed my path have clearly been of the vast majority of egalitarians who have come to that position, as I explained above, as a result of being false converts. And it shows in their demeanor as they mock the authority of God’s Word in general, lash out in rage, blaspheme, swear, and slander, and generally display the opposite of the Fruit of the Spirit.

5) As I’ve stated many, many times in my articles, the Bible is our authority as Christians, not a pastor or Christian leader who holds a particular position, not your loved ones who are in error but you’re certain they love Jesus, not any church or denominational structure or position that conflicts with Scripture – the Bible. If you are going to argue against a biblical principle, you need to support your argument with rightly handled, in context Scripture, not examples of fallible human beings – however godly or well-intentioned they might be. Scripture is our standard, not people.)


2.
Complementarian women don’t feel
oppressed and downtrodden.

Obviously I can’t speak for every complementarian woman out there, but I can say that of the dozens of women I know personally and the thousands who have followed me online for the last eleven years, and speaking for myself, I have never met a single, genuinely regenerated, complementarian woman who felt diminished, held back, chained up, or walked all over by the role God lays out for us in Scripture.

Do we sometimes sin by thinking and acting selfishly? Yep. Have there been husbands, pastors, and other men who have sinned against us? Of course. Do we have a bad day from time to time? Naturally. But none of that changes our delight in our role itself. Even people who have their dream jobs have nightmare moments, but there’s still nothing on the planet they’d rather do. Nothing that makes them feel more alive and fulfilled. And that’s generally how complementarian women feel about our job – maybe even more so, because it’s not just a job, it’s a calling from God Himself. And nobody has a better Boss than we do.

We don’t need your pity, egalitarians, any more than a kid in a candy store needs to be pitied. And we don’t need to be rescued, just like you wouldn’t think of trying to rescue a child from Disneyland. We’re not sitting around saying, “Woe is me,” and feeling like we’re losing out on life. For us, keeping God’s commands about our role is a delight and a joy, because we love Him:

For this is the love of God, that we keep his commandments. And his commandments are not burdensome. 1 John 5:3

for I find my delight in your commandments, which I love. Psalm 119:47

No one is happier, more fulfilled, or more content in life than the Christian who is living in the will of God by obeying Him. No one is more miserable than a false convert who is trying to obey God through sheer force of will, or a genuine Christian living in disobedience to God’s commands.

And if all of that seems foreign or ridiculous, folly or foolishness to you, unfortunately, you’re bearing out the biblical truth I explained in section 1 of this article.


3.
Complementarian women aren’t brainwashed.

Probably the most hypocritical sexist viewpoint of egalitarians is that they assume that Christian women couldn’t possibly have come to the complementarian worldview via our own study, intellect, will, and choice. We must have been brainwashed into it by sexist, misogynistic, abusive complementarian men. But if we could somehow manage to understand the viewpoint delivered by our egalitarian saviors, we’d see the light, cast off the shackles, and be set free from all that’s holding us back.

I’m not making that up. That’s essentially the diatribe I received from one of Beth Moore’s followers recently (and I’ve heard it plenty of times before). Beth had said on Twitter that the reason she was receiving so much pushback from Christians following her announcement that she would be preaching the Sunday morning service at a local church was because sexist men were just trying to protect their positions and power. To which I responded, “What about the pushback you’re receiving from complementarian women? Are we sexist and trying to protect positions and power, too?” No, her follower angrily replied, you’ve just be brainwashed by those men.

If egalitarians can’t see how arrogant, hypocritical, and sexist it is to stand on a pedestal and declare that they’re the ones who will empower women, ensure that women are heard and valued for their independent ideas and unique contributions, and then turn around and condescendingly assume that women who have used those very independent minds they themselves tout to reach a non-egalitarian conclusion are brainwashed, I’m at a loss as to how to explain it. It’s like trying to prove water exists to someone who’s sitting in a lake while drinking a glass of ice water.

Complementarian women are not brainwashed into our worldview. We are convinced by the study of Scripture and our love for God that His plan for men and women is best, beneficial, and a blessing.


4.
Complementarian women aren’t
limited or lesser, we’re specialists.

Oh, that poor cardiologist! He’s so limited in his profession. If only he could be a General Practitioner!

I just feel terrible for that guy – he only practices civil law! He doesn’t know what he’s missing by not also practicing criminal, personal injury, estate, real estate, corporate, family, and malpractice law!

If you ever had the misfortune of hearing someone say something so ridiculous, you’d probably think she was a little off her nut. In the professional world, we normally regard specialty positions as more prestigious than more generalized positions (not that that’s right – general medicine, law, etc. are equally important). Specialists usually go to school longer and have a unique skill set for a unique segment of the population. General practitioners don’t have the luxury of focusing on a more narrow field of study. They have to be a jack of all trades – all things to all people.

But somehow, for egalitarians, that concept doesn’t translate to complementarianism. In the complementarian church, male pastors, elders, and teachers are the general practitioners. Women are the specialists. We specialize in discipling women and children, because we have a unique, God-given skill set for ministering to that unique segment of the population. God has given us the luxury and freedom to concentrate on this population He has called us to serve without the added burden of also having to teach, disciple, and oversee men.

It’s much the same in the complementarian home. The husband is like the CEO of the family. The buck stops with him. Every. single. buck. The house. The wife. The kids. The car. The yard. The bills. Everybody’s health. The extended family. The spiritual leadership. Church involvement. Provision. Decisions. Everything is ultimately on his shoulders. This leaves the wife free to specialize in being the COO of the family – day to day, boots on the ground operation of the household – an equally important position, which, again, she has a unique, God-given skill set for carrying out. While she and her husband certainly work together, God has given her the freedom and the luxury of passing everything that’s not under her purview up the chain of command for someone else to deal with. If she needs something in order to do her job, she has someone to turn to to provide it.

The egalitarian worldview looks down on women who specialize in discipling women and children in the church and being the chief operating officer in the home. Our teaching only has value if there are men in the audience, which reeks of sexism. As if men are the standard, the high bar to be set, the only ones whose mere bodily presence can validate a woman’s teaching and suddenly make it worthwhile. Who cares about teaching women and children? Men are the important ones. Our role at home is only a worthy and important one if we’re the ones calling all the shots at the macro level. Never mind that things actually have to get done and be overseen at the micro level in order for every member of the household, including the CEO, to live, grow, and flourish.

Specialties aren’t limiting or lesser. There’s an equally prestigious and necessary place for GPs and specialized medicine. For general law and specialty law. For CEOs and COOs. For complementarian men and complementarian women.

The egalitarian view does not value women as women. It only values women who are cheap knock-offs of men. Complementarians are the ones who value women as a separate, and equally significant, unique creation of God – not measured by how well we can imitate a man, but measured by how well we live up to all God created us to be as women. And we’re supposed to feel oppressed, limited, and lesser by that? We’d have to be brainwashed to love a worldview that values us for what we are, not for clawing and scraping toward some impossible standard and state of being God never created us to reach?

When you set men up as the standard and tell women they have to measure up to men to have any value, what you are is not egalitarian. What you are is sexist.

No thanks. I’ll take the complement.


ยนThanks to the advent of everything-but-the-pastoral-office “soft complementarianism” I should probably add an adjective, like “biblical complementarian,” but I’m not ready to concede the term yet. Complementarian means you embrace the full biblical teaching of the roles of women and men. If you compromise on that, you’re a functional egalitarian. We only need two terms.
ยฒEgalitarians make incorrect assumptions about complementarian men, too, the main one being that they’re sexist, misogynistic, even abusive. Please. I’ll let complementarian men speak to that themselves, or this article will be way too long.
ยณSometimes people who are genuinely saved worry that they’re not. If you’re concerned about your salvation, I encourage you to work through my study AM I REALLY SAVED?: A 1 JOHN CHECK-UPand make an appointment with your pastor if you need counsel.
Psalm 119 Bible Study

Psalm 119: The Glory of God’s Word ~ Lesson 8

Previous Lessons: 1, 2, 3, 4, 5, 6, 7

Read Psalm 119:97-112

Recall the things from the introductory lesson that you wanted to keep in mind as you study the text of Psalm 119.

Don’t forget to read in complete sentences instead of stopping at the end of each verse.

Recall the themes you’ve been noticing in Psalm 119. Watch for those themes to be repeated in today’s and future passages. You may wish to make a list of those themes to refer to throughout this study.

Questions to Consider

1. Review your notes from last week’s lesson. Does that passage relate to this week’s passage? How? Do you notice any repeated words, thoughts, or themes?

2. Notice the two part pattern to each of the verses in 97-104. What is the impact God’s Word has on the psalmist in each of these verses?

3. Explain the concepts of wisdom (98) and understanding (99, 100, 104) as they relate to God’s Word. What is the difference between factual knowledge and biblical wisdom? How do we acquire biblical wisdom?

Verses 98, 99, and 100 each compare godly, biblical wisdom to a different form of worldly “wisdom”. Explain each form of worldly “wisdom”. How is biblical wisdom far superior to each?

4. Notice how the psalmist’s love for God’s Word feeds on itself. The more he feeds on God’s Word, the more he hungers for it. How does this prove out the truth of Matthew 5:6? Have you experienced this hunger for God’s Word in your life? How can we acquire this hunger for the Word?

Agree with, disagree with, or how would you tweak this statement: “Constant meditation on the Word leads to consistent obedience to the Word, which leads to an increasing love for the Word and the God of the Word.”?

5. We’ve seen previous sections “bookended” with a unified thought (e.g. “I love Your law” / “I love Your law”). Is 97-104 bookended with a unified thought or a contrasting thought? What are the bookend thoughts for this section, how do they complement each other, and how do they fittingly introduce and conclude this section?

6. Have you ever known someone who walked away from the faith due to suffering? How does the psalmist respond to suffering in 105-112? What can you learn from this passage about the biblical response to suffering? Compare the psalmist’s response to suffering to Paul’s response to suffering.

Imagine you’re the psalmist in 105-112. If a lost friend said to you, “All of this loving God’s Word and striving so hard to obey it, and you’re still suffering so much? It’s not working. Why bother?” how would you answer her from what you’ve learned so far in Psalm 119 about God, His Word, and suffering? What do we know about suffering that the world doesn’t know? What do we have during suffering that the world doesn’t have? How is God’s Word a lamp to our feet and a light to our path (105) during the darkness of suffering?

Explain why, for the psalmist and the Christian, obedience to God during times of suffering isn’t an added burden – it’s freeing and brings us joy.


Praying Psalm 119

Have you ever tried praying the psalms? I want to encourage you to try praying part of Psalm 119 back to God each week of this study. (If you’re familiar with my other studies, this will take the place of the weekly “Homework” section.)

The psalms are uniquely suited for praying back to God, both verbatim and conceptually, because they are often written as prayers – as though the psalmist is talking to God. Did you notice that about today’s passage? In which verses?

What is a concept or thought for your own life that the Holy Spirit impressed on your heart or convicted you about from today’s passage? Is there a particular verse(s), or maybe the whole passage, that you would like to pray back to God verbatim? Whatever your “prayer point” from today’s lesson, pray it at least daily until we get to the next lesson.


Suggested Memory Verse

Psalm 119 Bible Study

Psalm 119: The Glory of God’s Word ~ Lesson 7

Previous Lessons: 1, 2, 3, 4, 5, 6

Read Psalm 119:81-96

Recall the things from the introductory lesson that you wanted to keep in mind as you study the text of Psalm 119.

Don’t forget to read in complete sentences instead of stopping at the end of each verse.

Recall the themes you’ve been noticing in Psalm 119. Watch for those themes to be repeated in today’s and future passages. You may wish to make a list of those themes to refer to throughout this study.

Questions to Consider

1. Review your notes from last week’s lesson. Does that passage relate to this week’s passage? How? Do you notice any repeated words, thoughts, or themes?

2. Notice the I/me/my >>> You/Your pattern in 81-83. Make a 2-column chart, and write all of the I/me/my’s on the left and all of the You/Your’s on the right. What does this teach us about how the psalmist regards God? How we should regard God? What does it teach us about God’s (and God’s Word’s) sufficiency and sovereignty in our suffering?

3. What is the overall theme of this section? Suffering can often be categorized in one of three ways: “deserved” suffering (suffering the direct consequences of your own sin), “undeserved” suffering (suffering as a result of someone else’s sin {abuse, being a victim of a crime, etc.} or as a result of living in a fallen world {illness, natural disasters, etc.}), and persecution (suffering as a direct result of your testimony of Christ). Which kind of suffering is the psalmist experiencing here? How does the psalmist characterize those persecuting him in 85-87, 95?

As Christians, Scripture teaches us to expect persecution for our testimony. Compare what the New Testament teaches us to expect regarding persecution with what the psalmist is describing here. How are the two similar or different?

Sometimes Christians equate “persecution” with martyrdom, physical torture, or imprisonment. Is that how the psalmist is describing his persecution? Second Timothy 3:12 says, “all who desire to live a godly life in Christ Jesus will be persecuted”. Over the last 2000 years, have all Christians who lived godly lives been martyred, tortured, or imprisoned? If not, is this verse of Scripture untrue, or is it possible that we’re defining “persecution” incorrectly? If persecution is more of a spectrum, with martyrdom, torture, and imprisonment at the “most difficult” end, what kinds of things would be at the “easiest to endure” end? In the middle? Where, on the spectrum, would you say the psalmist’s persecution fell? Have you ever experienced persecution? Where, on the spectrum, did your persecution fall? (You may wish to read my article 4 Things You Need to Understand About Christian Persecution.)

4. How would you characterize the urgency of the psalmist’s plea in 84-86? Is our posture toward suffering that we are OK with God “taking His time” to alleviate it, or do we, like the psalmist, cry out, “How long must your servant endure?…Help me!” (84,86) when we’re suffering, do our minds go to the “How long, O Lord?” passages of Scripture, like this one, or are passages where God seems to help immediately and miraculously (e.g. parting the Red Sea, the provision of manna, raising the dead, etc.) our go to? Do we ever stop to think about how much “How long, O Lord?” went on prior to some of those seemingly immediate miracles? Why does God often seem to wait so long before alleviating our suffering?

In previous lessons we have seen the psalmist say that affliction taught him obedience to God and His Word, a concept that’s reiterated for Christians in the New Testament. What are some other aspects of godly character God grows us in when suffering lasts a long time? How, and in which verses, does the psalmist demonstrate in this passage that long and drawn out suffering teaches us endurance and dependence on God? What does the New Testament teach us about this?

What does today’s passage teach us about where our focus should be when we are being persecuted? How does keeping our focus on Christ help us in times of persecution?

5. Notice the structure of 89-96. The psalmist moves from the “macro” of God, His Word, and His work, to the “micro,” and back again to the “macro”. How does he do this in:

  • 89-91:
  • 92-95:
  • 96:

How do verses 89 and 96 “bookend” this section with the concepts that God’s Word is eternal, transcending the bounds of time (89), permanent, transcending the ravages of time (89), and limitless, transcending all temporal barriers and situations (96)? How are these characteristics rooted in the nature of God, Himself?

Explain how, even though – or maybe, because – God’s Word is eternal, permanent, and limitless, on the macro level, it is able to work within the framework or containment of the temporal on a micro level – human history, the bounds of the earth and the laws of nature, our circumstances, our human frailty, etc. How can something so vast be “contained” by our tiny little lives and circumstances? How does this characteristic of God’s Word help the psalmist, and us, during times of persecution?

Spend some time meditating on this characteristic of God and His Word, and let it lead you to worship Him.


Praying Psalm 119

Have you ever tried praying the psalms? I want to encourage you to try praying part of Psalm 119 back to God each week of this study. (If you’re familiar with my other studies, this will take the place of the weekly “Homework” section.)

The psalms are uniquely suited for praying back to God, both verbatim and conceptually, because they are often written as prayers – as though the psalmist is talking to God. Did you notice that about today’s passage? In which verses?

What is a concept or thought for your own life that the Holy Spirit impressed on your heart or convicted you about from today’s passage? Is there a particular verse(s), or maybe the whole passage, that you would like to pray back to God verbatim? Whatever your “prayer point” from today’s lesson, pray it at least daily until we get to the next lesson.


Suggested Memory Verse

Complementarianism

Throwback Thursday ~ Putting on the “You Can!” of Complementarianism

Originally published October 18, 2019

It never really hit me until I started teaching the book of 1 Timothy how many instructions in the pastoral epistles pertain to women, and how weighty those instructions are. The pastoral epistles are the โ€œpolicy and procedure manualsโ€ for the church, and, far from relegating the ministry of women to nothing more than crafts and tea parties while the men do all the โ€œimportantโ€ stuff, you come away with the impression that a healthy, well-balanced church actually depends on godly women working hard to carry out the ministries that God has uniquely created and gifted us to fulfill, alongside men fulfilling their own ministries.

These epistles donโ€™t view โ€œwomanโ€™s workโ€ around the house of God as trivial or menial, but as a high and holy calling. Vital. Necessary. Honorable.

But is that the lofty perspective of the biblical role of women that the local complementarian church is conveying to its female and male members? Are we, especially those of us in womenโ€™s ministry, proactively teaching that the calling of motherhood or the task of discipling other women or serving those in need is qualitatively just as imperative and noble as the calling of pastor or elder?

Intentionally or not, the egalitarian movement has maneuvered biblical complementarians into constantly playing defense. Their offensive squad keeps moving the ball forward by offering women a no holds barred buffet of powerful and prestigious ministry positions. Our defensive line correctly and biblically pushes back with, โ€œNo, the Bible says women are not to โ€˜teach or to exercise authority over a manโ€™  in the church setting.โ€ But often, only two or three members of our offensive squad are dressed out to play, and they never get off the bench and into the game. And as any football fan knows, you have to have a good defense and a good offense if youโ€™re playing to win.

Egalitarians offer women โ€œyou can,โ€ but all too often all we complementarians have offered godly women yearning to serve is, โ€œyou canโ€™t.โ€ Where is the big, beautiful, biblical showcase of complementarian โ€œyou canโ€?

Not long ago, I was teaching a group of ladies the biblical process of putting off the old self and putting on the new self in Ephesians 4:20-32. We explored how interesting it was that every โ€œdonโ€™tโ€ in the passage was coupled with a โ€œdo.โ€ We donโ€™t just put off lying, we put on proactive truth-telling instead, and so on. Nature abhors a vacuum in the physical realm, and it would seem this is true in the spiritual realm as well. When we subtract the ungodly, we must replace it with the godly. If we donโ€™t, something will rush in to fill the void thatโ€™s been created, and that “something” isnโ€™t usually biblical or fruitful. 

So how can we shift the perspective in our churches from โ€œyou canโ€™tโ€ to โ€œyou can,โ€ and create an atmosphere, not merely of โ€œput off,โ€ but also โ€œput onโ€? How can we get our offensive team suited up, on the field, and moving the ball toward the goalpost while at the same time retaining a strong defense?

We can, so to speak, make complementarianism great again. 

As I studied 1 Timothy 5, I was struck by Paulโ€™s description of women who are โ€œtruly widows.โ€ These are women who have spent their lives being busy and intentional about the work of the Lord in their homes and in the church. They adorned themselves with the good works proper for women who profess godliness, and they were honored and revered for it by the church. I didnโ€™t come away from this passage with the feeling that these women were frustrated, oppressed, or seen as โ€œlesserโ€ by the church because they werenโ€™t allowed to teach or exercise authority over men. I came away from this passage thinking, โ€œThose women were awesome. Thatโ€™s the kind of woman I want to be.โ€

What would the climate in our churches look like if womenโ€™s ministries and the church at large recaptured that same reverential posture and purposefulness toward biblical womanhood? If, instead of teaching the biblical role of women strictly as, โ€œYou canโ€™t eat the fruit from this apple tree,โ€ we followed that admonition with a grand tour of the Garden, focusing on the delicious fruit of the pear tree, the cherry tree that needs a good pruning, the fig tree just waiting for the right woman to come along, harvest its fruit, and make some preserves, the banana tree that needs an expert in fertilizers, and the orange tree dying for someone to water it?

In my experience, what happens in churches of that climate is that – just like the godly widows of 1 Timothy 5 – women are so busy and fulfilled tending the other trees of the Garden, that they have neither the time nor the desire to go apple picking. 

May our churches strengthen themselves and grow to more robust spiritual health by proactively encouraging Christian women to joyfully throw ourselves into the godly โ€œgood works which God prepared beforehand, that we should walk in themโ€ – the biblical โ€œyou canโ€ of complementarianism.


Additional Resources

Rock Your Role: Jill in the Pulpit

Let Me Count the Ways: 75 Ways Women Can Biblically Minister to Others

Unforbidden Fruits: 3 Ways Women MUST Lead and Teach the Church

Servanthood

The Servanthood Survey

Psalm 119 Bible Study

Psalm 119: The Glory of God’s Word ~ Lesson 6

Previous Lessons: 1, 2, 3, 4, 5,

Read Psalm 119:65-80

Recall the things from the introductory lesson that you wanted to keep in mind as you study the text of Psalm 119.

Don’t forget to read in complete sentences instead of stopping at the end of each verse.

Recall the themes you’ve been noticing in Psalm 119. Watch for those themes to be repeated in today’s and future passages. You may wish to make a list of those themes to refer to throughout this study.

Questions to Consider

1. Review your notes from last week’s lesson. Does that passage relate to this week’s passage? How? Do you notice any repeated words, thoughts, or themes?

2. In lesson 5, we saw the psalmist “holding God to His promises”. What was the outcome of that according to 65?

3. Previously, the psalmist has said he “loves,” “treasures,” “desires,” etc. God’s commands. Verse 66 is the first and only place in Psalm 119 in which he says, “I believe in Your commands.”. What does it mean to “believe in” God’s Word? What is the posture of heart of someone who believes in God’s Word? Does believing God’s Word require accompanying action on the part of the believer? If we don’t act in response to and in accordance with God’s Word, do we really believe it? How do our actions demonstrate our belief in God’s Word?

4. Examine what the psalmist is saying about “affliction” in 67, 71, 75 in light of 69-70, 78. Is he talking about a) God disciplining him for his sin, b) the type of persecution from others that results from living a godly life, or c) “regular” life suffering (i.e. illness, being the victim of a crime, losing your job due to downsizing, etc.)? It may help to examine the Hebrew word ืขึธื ึธื” (สฟฤnรข), which is translated as “afflicted” here.

Why did the psalmist consider this affliction to be “good” for him? Because it was a pleasant experience? Because he was a martyr, or because his suffering earned him brownie points with God? Notice that he gives the reasons in the second half of verses 67 and 71. What did God accomplish in the psalmist’s life through this affliction? What did the affliction teach him about God’s Word and about how to respond to God’s Word?

What did the affliction teach the psalmist about God Himself (68)? Consider not only verse 68, but also these passages. What does suffering teach us about God and His Word? Respond to this statement in light of all of these passages: “Even in suffering, God is good, He is doing good, and the ultimate results are good.”

What is the psalmist’s response to the result of the good work (teaching him to learn and obey God’s Word) God did in his life? (72)

Notice the wording of 75. Some people think the existence of suffering and evil demonstrates that God is either powerless to stop it, or that He isn’t good because He doesn’t stop it. This is called theodicy, or “the problem of evil”. Others think everything “good” that happens is from God and everything “bad” that happens is from Satan. What does verse 75 tell us about God’s sovereignty, power, and goodness in affliction? Why did God cause the psalmist – obviously a godly man who loved the Lord and was pursuing holiness – to be afflicted? Why does He cause godly people today to be afflicted? How have you seen God’s goodness and sovereignty in your own suffering?

5. Notice the clear line of distinction between those who fear the Lord and “the insolent” (those who don’t fear the Lord) in this passage. Identify the verses that describe each of these groups. How does the psalmist characterize these two types of people? Have you found this characterization to be true in your own life?

6. Consider the concept of shame in verses 78 and 80. What role does sin play in shame? Compare what you’re seeing about shame in this passage to these passages. Why is it biblically appropriate for lost people to feel the weight of their shame before a holy God? Why is it biblically inappropriate for saved people striving for holiness to stand in shame before God? You may (especially if you’re saved and struggle with guilt and shame) wish to read my article Guilt and Shame- Burden or Blessing?


Praying Psalm 119

Have you ever tried praying the psalms? I want to encourage you to try praying part of Psalm 119 back to God each week of this study. (If you’re familiar with my other studies, this will take the place of the weekly “Homework” section.)

The psalms are uniquely suited for praying back to God, both verbatim and conceptually, because they are often written as prayers – as though the psalmist is talking to God. Did you notice that about today’s passage? In which verses?

What is a concept or thought for your own life that the Holy Spirit impressed on your heart or convicted you about from today’s passage? Is there a particular verse(s), or maybe the whole passage, that you would like to pray back to God verbatim? Whatever your “prayer point” from today’s lesson, pray it at least daily until we get to the next lesson.


Suggested Memory Verse