Was the Bible Written by Males for Males?

All cited Bible verses are from the NIV.

For many topics, I feel I have a strong handle on what’s true, or at least I have a strong opinion. For this writing, I am offering my best personal attempt to make sense of what I am seeing.

For Christians, the Bible has been placed as the central reference point for beliefs. A great deal of the instruction in the Bible could be considered gender neutral. But, let’s be brutally honest. It can feel like the Bible was directed more at men than women. This feeling can arise because the following perceptions can seem to be true:

1. The early creation story of Genesis has two places that seem to say that women were created only to play secondary roles to men.
2. Many verses in the New Testament are directed only to “brothers” (at least in some translations).
3. God is presented as a father.
4. Although not all Bible authors are identified, those that are identified are men.
5. The initial audience for a number of Bible books are men (1&2 Samuel, the early sections of Proverbs, Luke’s Gospel, Acts, Titus, 1&2 Timothy, Philemon, 3 John).
6. Most of the recorded Gospel dialogues flow between Jesus and other men.
7. Most of the Bible historical narratives center around men.
8. Godly women are sometimes portrayed as just doing domestic tasks.
9. Governance positions for Israel and the church seem to go to men.

I can debunk numbers 1 and 2, but I can’t just throw out the rest. So, was the Bible written by males for males? I feel like the answer is somewhat yes for at least some portions of the Bible. I think that culture and the curse of sin pushed attention more toward men than women. Much of the history covered by the Bible and some of the writers’ perspectives reflect male dominated cultures. Yet, I think that despite this slant, the Bible still reflects the inspiration of a God who equally values both genders. Furthermore, I propose that the Bible actually affirms the intrinsic value of women and their ability to contribute to the world’s well being. In fact, this affirmation is downright radical for the times at which the Bible was written.

I will use five lines of reasoning to support my position that the Bible radically endorses the worth and contribution potential of women:

1. Debunking point 1 from above.
2. Debunking point 2 from above.
3. Presenting some balance for point 3 (God portrayed as father).
4. Proposing that in the Bible, God works in the midst of certain cultural deficiencies without waiting for them to change. Therefore, I propose that God sometimes worked despite ungodly limits put on women; I further contend that God also sometimes challenged those limits;
5. Show that exceptions exist for points 4-7 from above. Therefore, 4-7 do not represent absolute truths. Thus, the low number of exceptions compared to general trends could have been just culturally imposed opportunity limits.

A. Debunking the idea that Genesis says that women were created to be subservient to men

This idea derives from two Genesis references. The first reads: “The Lord God said, ‘It is not good for the man to be alone. I will make a helper suitable for him” (Genesis 2:18). This gives the impression that the woman acts as a subservient assistant to the man. Maybe, after Adam finished working the garden for the day, Eve brought him his fig leaf slippers and a drink. However, in the Old Testament, the Hebrew word ezer, which is translated helper, is used mostly in reference to God (often in a protective sense). Obviously, God wasn’t a lesser assistant. The word ezer is also applied to nations Israel approached for military aid (not a description of a lesser entity).

Also, the Hebrew word translated as suitable is kenegdo. This refers to a pair standing opposite each other on complimentary and equal terms (something like a left hand and a right hand reaching out to grab something). Thus, Genesis 2 does not present a women as existing to fulfill lesser tasks that the man doesn’t want to do.

The other relevant Genesis passage tells the first woman: “Your desire will be for your husband, and he will rule over you” (Genesis 3:16). This declaration to the woman was a CURSE that resulted from sin entering the world. This declaration is followed by the man being told that he would have to work really hard to grow food, that his farms would have thistles, and he would eat his food with the sweat of his brow. If any husband wants to use the words of Genesis 3:16 to subjugate his wife, then that man should also be against: Farm tools and machinery Pulling weeds from a garden Eating in an air conditioned house

The words of the Genesis curse have certainly been fulfilled, but not because that’s God’s highest will.

B. Debunking the idea that the New Testament often speaks only to “brothers” (at least in some translations).

This whole issue revolves around these words that appear in ancient Greek New Testaments: Adelphos: brother Adelphē: sister Adelphoi: brothers or brethren

It has been contended that the last word could refer to both male and female siblings (physical relatives or spiritual ones). This opinion is held even by some current Bible teachers who are against overusing gender neutral language (https://margmowczko.com/adelphoi-brothers-and-sisters/#_ftn6). Furthermore, non-Biblical writings of the same period clearly sometimes use adelphoi to mean both genders (https://margmowczko.com/adelphoi-brothers-and-sisters/#_ftn6). Also, many places in the NIV Bible now translate adelphoi as brothers and sisters. This translation resembles modern use of masculine words to encompass both genders (ie. mankind). Although some may consider this sexist, my concern here is what did adelphoi mean in the culture of the New Testament. In some New Testament spots, it definitely referred to male brothers. In most other spots, a strong case can be made that it could be applied more broadly to male and female brothers (physical or spiritual).

Why does this even matter? It matters because in a lot of Bible verses, particularly in some of the Epistle letters, the instructions are addressed to adelphoi. I take seriously a quote about adelphoi from Rebecca Card-Hyatt: “I care because I shape my life by the word of God, and it’s actually quite important whether or not the Scriptures were written to the whole body of Christ or only to my brothers. I care how adelphoi is translated because words shape our beliefs, our choices, and our cultural realities. And the current reality of accepted sexism in evangelical Christianity is not befitting the body of Christ.” https://juniaproject.com/footnoted-bible-written-men-part-2/

One of the many New Testament examples of adelphoi is Matthew 12:46-50. Here is the NIV version with insertion of the Greek words from above and the Greek word kai (“and”). “While Jesus was still talking to the crowd, his mother and brothers (adelphoi) stood outside, wanting to speak to him. Someone told him, ‘Your mother and brothers (adelphoi) are standing outside, wanting to speak to you.’He replied to him, “Who is my mother, and who are my brothers (adelphoi)?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers (adelphoi).For whoever does the will of my Father in heaven is my brother and sister (adelphos kai adelphē) and mother.” Initially, Jesus repeats back the same words spoken to him. Probably, this was because the “brothers” outside were males. Possibly, the people he then pointed to were also males. However, Jesus then makes it perfectly clear that his words to apply to both genders. This may not prove that adelphoi can apply to both genders, but a strong implication is given.

This implication is strengthened by the Bible letter known as 1 Corinthians. The author Paul addresses his readers often as adelphoi. It makes no sense to think that this letter is only being written to males. In the opening passage, Paul addresses the letter: “To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours..” Paul definitely considered women part of a church. This is evidenced immediately after his opening greetings, Paul states that the has received from the household of Chloe some disturbing reports on church behavior. Obviously, Paul considered Chloe to be part of the church (the Corinthian church or another one). This concept is reenforced by women being mentioned in 1 Corinthians as part of that church. In fact, in one place in the letter, Paul speaks in the second person to wives of unbelieving husbands. Obviously then, Paul is expecting his readers to include women. In light of this paragraph, the frequent use of adelphoi in this letter justifies saying the word speaks to men and women.

I could present other lines of reasoning, but will just give one other example. In Acts 16, a prominent business woman named Lydia is converted and hosts some missionaries at her house. Two of the missionaries are later thrown in prison, but released. After the release, Acts 16:40 says: “After Paul and Silas came out of the prison, they went to Lydia’s house, where they met with the brothers and sisters (adelphoi) and encouraged them.” It would not make sense that Lydia would not be part of that meeting.

C. A balance for God portrayed as father

The Bible calls God father, but also portrays God as having maternal perspectives. The classic example is the divine side of Jesus lamenting over Jerusalem: “…how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing” (Luke 13:34).

Another example occurs in Proverbs 1:8 where an earthly father gives advice to his son. This is considered symbolic of God giving advice. The verse reads: “Listen, my son, to your father’s instruction and do not forsake your mother’s teaching.” An almost identical verse appears in Proverbs 6:20. A list of other verses showing the motherly side of God appears at: https://www.womensordination.org/resources-old/female-images-of-god-in-the-bible/.

D. God working within a male dominated society does not equal an endorsement

In the Bible, God often worked in less than stellar societal situations to accomplish spiritual goals. A few examples are as follows: a. Paul told slaves to continue in their work even while advocating that they should get their freedom if they can (1 Corinthians 7:21). b. The Bible never supported polygamy and discouraged it (Deuteronomy 17:17, Leviticus 18:18, 1 Timothy 3:2,12). And, every time polygamy was mentioned in the Bible, it was associated with problems. Yet, God worked with leaders who practiced this (ie. Jacob in the Old Testament). God also gave instructions about how to handle a problem that could arise in polygamy system (Deuteronomy 21:15-17). c. Daniel and his three friends started a rise to power by allowing their names to be changed and by taking 3 years of training in pagan Babylonian language and literature (Daniel 1:4).

This type of working with nonideal societies carries over to situations of negative male domination. For instance, in the Bible Book of Esther, this woman becomes queen in part because of terrible behavior of a pagan king toward his first wife. Yet, by becoming queen, Esther saves her people from extinction.

Another example of God working this way is found in 1 Peter chapters 2 and 3. This apostle talks about the Christian cause being advanced by people doing difficult and even unfair things (like respecting the Roman emperor when possible). Peter then tells wives to act submissively to nonbeliever husbands. This behavior could win these husbands over to the cause of Christ. This instruction is preceded by the expression “in the same way.” You might ask: in the same way as what? Peter is saying in the same way as I am asking other people to put up with unfair situations. However, there is a limit to this. Some husbands may have thought it was “fair” for them to use their physical strength to abuse their wife. Peter tells them “in the same way,” even if you are physically stronger than your wife, remember that she is your spiritual equal in Christ. This goes along with Galatians 3:26-29. This says that a person’s standing with Christ is independent of gender, social status, or nationality.

Another example occurs on Pentecost (Acts 2). The Holy Spirit falls dramatically on 120 people that includes women. A commotion occurs among the people seeing this. Peter steps up with the other 11 apostles, raises his voice, calls out to the men of Judea and residents of Jerusalem, and gets the crowd’s attention. The NIV says Peter called out to “fellow Jews,” but “men of Judea” is more accurate. Why were no women standing with Peter? And, why did Peter call specifically to men before a more general call? I think Peter did what he thought was the best way to get the crowd’s attention. After that happens, Peter quoted from the Bible book of Joel that states emphatically that women can get a powerful dose of the Holy Spirit (Acts 2:17-18). So, this is another case of God working within a male dominated society, but affirming the value of women.

E. Exceptions to Bible patterns of male preference

The Bible dos sometimes seem to give unequal attention to men versus women. My contention here is that these patterns don’t always hold. Therefore, God is not against these patterns being broken. I believe that the lack of more exceptions reflect past societies limiting opportunities for women (not a reflection of God’s highest will).

a. Bible books were written by men and sometimes addressed to men. We don’t know who wrote one book of the New Testament and several Old Testament books. Maybe a woman named Priscilla wrote the one anonymous New Testament book and maybe women wrote parts or all of the anonymous Old Testament books. We have no way to know. However, I do know that women wrote some small sections of Bible books (even if the books were put together and mostly or completely recorded by men). These short sections are: The Song of Mary (Luke 1:46-59) The Song of Deborah (Judges 5:1-31) The Prayer of Hannah (1 Samuel 2:1-10) The sayings of King Lemuel—an inspired utterance his mother taught him (Proverbs 31:1-9) A very short song excerpt from a song of Miriam (Exodus 15:21)

Another point worth mentioning is that two Bible books are named for a woman (Esther and Ruth). We don’t know who wrote these books. Perhaps the Book of Esther was at least in part autobiographical (Esther 9:29). No matter who wrote these books, having a book named for a person is at least as impressive as being named as the person who wrote a book. Along similar lines, the Song of Solomon is almost entirely composed of a woman speaking in the first person.

Also of note is a widely held view by historical theologians about a woman named Phoebe (Romans 16:1-2). She is thought to have delivered the Bible book of Romans to its audience. It is further thought that Phoebe answered questions and explained points from the writing. Although this is not the same as writing a Bible book, it does show a major role for a woman in transmitting a Bible book message.

As far as some Bible books being addressed to men, it should be noted that most of the books do not have a stated recipient. Others are addressed to specific churches (the epistles and Revelation). These churches included women. Also, women are spoken to in the second person in some epistles. Thus, women ARE being addressed in the epistles. On top of this, one Bible book, 2 John, is written to a lady. Some have contended the lady was a symbolic name for a church, but I find that argument weak (see https://www.cbeinternational.org/resource/who-was-chosen-lady-2-john/). In addition, the second half of Psalm 45 is addressed to a woman. The woman may not be a literal woman, but symbolic of a group of people. However, using a woman to symbolize a group of people speaks well of femineity. Similarly, in multiple places in Proverbs, wisdom is described as a woman. Furthermore, the New Testament calls the church the bride of Christ (Ephesians 5:25-32, Revelation 21:2,9). All of this shows that the Bible is intended for women as well as men.

b. Most of the dialogues recorded in the Gospels flow between Jesus and other men. What would you expect in a male dominated society? Men would be the ones who would be more likely to talk to Jesus in a public setting. However, in a society that discouraged conversations between men and non-relative women, Jesus went against the grain in multiple places. One example is the story of Jesus speaking to the Samaritan woman at the well (where there were also nationality taboos against a conversation). Notice this quote about the encounter: “Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?” (John 4:27).

Another point is that women traveled with Jesus during his concentrated period of ministry. This would mean that they must have frequently talked with Jesus. Many people only think of the 12 apostles as Jesus’ travel companions. That idea is contradicted in Acts 1. There, the apostles were looking for someone to replace Judas as an apostle. One qualification is that it be someone who was with them from the beginning (Acts 1:21-22). This means people other than the 12 traveled with Jesus. Also of note, this discussion of a replacement was not put out to just the 11 remaining apostles. This consideration took place after concentrated praying and discussion by the apostles with a group of other believers (120 in all). Presumably, this group was composed entirely or mostly of people who were part of Jesus’s traveling group (for all or at least part of the time). This group is described in Acts 1:13-14 as the 11 remaining apostles, Jesus’ brothers (probably in a spiritual, not natural sense), and “the women and Mary the mother of Jesus.” I will talk about the issue that the apostles were all men in the next subsection, but for now, hear this: Women were part of the prayer and discussion group that led to picking the replacement apostle. This is also implied that they traveled with Jesus.

In the Gospels of Luke and Mark, we get more than an implication that women traveled with Jesus. This fact is stated plainly. Mark 15:40-41 talks about the scene when Jesus was crucified: “Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joseph, and Salome.In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.” Luke 8:1-3 says: “After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.”

Why is not more said about these female members of Jesus’s group of followers? Well, I could also ask: why are the male non-apostle followers not mentioned at all in Mark’s Gospel or in Luke 8? The women are not only mentioned, but some are mentioned by name. Moreover, it is stated that there were many women. I could also make the comment that even a lot of the 12 apostles don’t get much ink in the Gospels. Apparently, the Gospel writers focused mostly on Jesus’ words and deeds with a few of the apostles getting some extra mention.

The bottom line here is that women DID interact consistently with Jesus.

c. Most of the Bible historical narratives center around men. This would be expected in the male dominated world of the time. Yet, as already noted, three Old Testament books revolve around a woman. In addition, many women are featured in stories of both the Old and New Testament. For example, when some hypocrites are offended that Jesus heals a woman on the Sabbath, Jesus calls her a daughter of Abraham (Luke 13:16). In the Bible, some Jewish men were proud to call themselves sons of Abraham, but Jesus extends such an honor to women too.

It is also noteworthy that despite a lot of emphasis on males, multiple places in the Bible show that women’s concerns are to be valued. My favorite example is Deuteronomy 24:5: “If a man has recently married, he must not be sent to war or have any other duty laid on him. For one year he is to be free to stay at home and bring happiness to the wife he has married.” Wow! That sure is backwards from the way the ancient world often viewed a husband-wife relationship.

d. Godly women are sometimes portrayed as just doing domestic tasks. This sometimes applies to Biblical women because that’s what was often expected. Nonetheless, when Proverbs 31:10-31 describes a wife of noble character, the description includes: She considers a field and buys it; Out of her earnings she plants a vineyard; She sees that her trading is profitable; She opens her arms to the poor; She makes linen garments and sells them, and supplies the merchants with sashes; She speaks with wisdom, and faithful instruction is on her tongue.

One of these activities, a ministry to the poor, is also mentioned in the New Testament for a woman named Tabitha (Acts 9:36).

It should also be noted that in the Old Testament, four women had military roles. Despite being foreigners, these women’s acts were appreciated by Israeli leaders. Two of the women acted as foreign ambassadors to Israel to avert military bloodshed (Abigail in 1 Samuel 25:1-39 & an unnamed “wise woman” in 2 Samuel 20:14-22). In addition, Rahab helped Israel military spies (Joshua 2). A fourth woman (Jael) killed an escaped bad guy leader (Judges 4:9-21).

Going further, a counter cultural event is reported in Luke 10:38-42. Jesus was at a wealthy household. One sister (Martha) was busy with domestic logistics while her sister Mary was sitting at Jesus’ feet listening to the spiritual teaching. Jesus tells Martha that Mary has made the better choice for her time use.

I could keep going, but I think I have made my point that Bible women did not only just do domestic activities.

Governance positions for Israel and the church seem to go to men. This was absolutely true most of the time. However, women in the Bible played roles that could be called teaching, leading, and being prophetic (which can involve foretelling the future, but usually means a revelation for a current situation). One real standout is Deborah who was a judge and a prophet (Judges 4).

Another good example is Shuleg the prophet (2 Kings 22:14-20; 2 Chronicles 34:22-28). During her lifetime, Josiah became a king at only 8 years old. During his reign, a lost book of the law was discovered (the Bible book of Deuteronomy). Josiah reacted by telling his staff to ask the Lord about the nation’s spiritual condition. The staff’s way of asking the Lord was to ask Shuleg.

Multiple places in the New Testament also talk about women prophesying.

Another interesting woman is named Junia. She receives only a short mention in Romans 16:7. This chapter also mentions other well respected women. Paul told the Roman church: “Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.” The English translation could mean Junia had an outstanding reputation that was recognized by the apostles. Or, this could mean Junia was one of the apostles. That doesn’t have to mean a foundational apostle like the 12, but could be a church planter (the Bible calls a few men apostles who were not in the 12). Biblical scholars have argued about the 2 letter Greek preposition translated “among” in the NIV. All I can say is that either way, this woman was viewed very highly.

Some other examples include: Phoebe (already discussed above) Moses’ sister Miriam is called a prophet (Exodus 15:20) Chloe seemed to be in charge of a group; this group had enough sway with the Apostle Paul to approach him about a problem seen in the Corinthian church (1 Corinthians 1:11) Nympha is noted for having a house church (Colossians 4:15); she was probably a leader because she wouldn’t likely have been mentioned for just furnishing a building The same could be said for two husband and wife teams: Apphia + Archippus (Philemon 2) and Priscilla + Aquila; The latter are mentioned 6 times in the Bible; in 4 cases, Priscilla is named first (a non-trivial order in that culture).

Despite all this, I can’t get around that Old Testament kings were all men, the 12 foundational New Testament apostles were all men, and Paul’s list of qualifications for local church elders imply being a man. I see two possible explanations. One, God did not intend women to occupy certain leadership positions. Two, in ancient male dominated societies, God could spread primary spiritual teachings best by having men in certain leadership positions. By this explanation, the male exclusivity in certain positions was not God’s perfect will, but the result of sin in the world. Also, by this explanation, in certain modern societies, communication about God would not be hindered by women moving into certain leadership positions.

I am not going to wrestle with this topic anymore here because I think it needs its own writing. I will do that in the future (and include consideration of some Bible verses that seem negative toward women). For now, I want to state as strongly as I can that in the Bible, women DID have leadership and instructional roles.

One last comment needs to be made and it may be the most important one of this whole writing. When Peter argues for a replacement apostle, he gives this reason: the 12 apostles have to spread the word that they witnessed Jesus’ resurrection. Jesus’ crucifixion and the resurrection stand as the two cornerstone events of Christianity. However, most of the apostles weren’t even at the crucifixion; they ran away and hid. In contrast, the Bible notes that many woman were there. And, let’s talk about apostles as witnesses of the resurrection. Who were the first witnesses? It was women. This was true even though in Roman culture, female testimonies were considered so worthless that they couldn’t be used in court. This says it all about how God views women.