During my first missionary trip in college, I, along with a group of missionary students, was commissioned to clean a chapel. The young men busied themselves by taking on the more dangerous task—climbing a ten-foot ladder to replace the chapel’s light bulbs—while the women sat in the pews organizing the decorations. My male classmates wrestled with the ladder, not sure how to properly handle it, let alone climb up it. Seeing that they were struggling, I offered to help. I explained that I had just spent the last few summers working on ladders in a warehouse. Not only did I have experience, but I had been trained in ladder safety. Despite this, the young men reassured me they were fine and told me to “go and help the women.” There were a few close calls on the ladder that day that could have resulted in serious injury. I wonder what it would have been like had they accepted the experience and protection of a fellow sister in Christ. Sadly, I soon found that my classmates and professors had many ideas about what it meant to be a woman of God. Not many of those ideas accurately represented what God had called me to be as a woman, and later I would find they did not accurately represent women in the Bible either.
Regardless of gifting or calling, complementarians have argued that it is a man’s primary role to lead, protect, and provide for others, especially for women, in the home and the church.1 Hard complementarians believe that women are not primarily called to represent Christ in this way, and this is one reason they give for not allowing women to be pastors.2 However, there is a massive flaw in this understanding of women and men: Throughout the Bible, women defy this idea by protecting, providing for, and even leading men in their care. The Bible not only honors them for it, but encourages it! This notion that Christian men are primarily called to lead, protect, and provide while Christian women are primarily called to nurture and follow does not exist in Scripture or is, at best, unclear. Much has been said regarding women leading men in the Bible, but this article explores two actions that are often overlooked: women protecting and providing for men.
“Primary Protector”
Complementarians define the masculine nature to protect as “a natural, God-given responsibility to step forward and put himself between the assailant and the woman.”3 While calling men to protect women is not bad in itself, the problem becomes when we presume that protecting others is primarily a masculine ideal rather than a Christian ideal. It makes it seem like women who protect men are acting outside of God’s design and that men who accept their care and protection are missing the mark. However, a willingness to put one’s life on the line to protect others is the nature of Jesus Christ4 who gave up his life for our sake.5 It is his sacrificial example that we are all called to follow (Phil. 2:5–8). Jesus and Paul tell all Christians to sacrifice themselves out of love for one another (John 15:12–13, Eph. 5:1–2, 1 John 3:18–19). We should not be surprised when the Bible honors women for risking their lives to protect men.
Women Honored for Protecting Men
Rahab: In the book of Joshua, we are introduced to Rahab, a Canaanite woman and perhaps a prostitute—an unlikely heroine to consider when looking at godly women throughout Scripture. Why would we look to Rahab to understand what it means to be a woman of faith?6 It is Rahab’s fear of the Lord that led her to deceive her own king by saving the male Israelite spies (Josh. 2:3). She courageously put her own life on the line to negotiate to save her entire family, including her male relatives.7 Her family’s lives were spared thanks to her actions, and they lived out their days with the Israelites (Josh. 6:25). Some might believe that Rahab, as a woman, should have asked her father or brother to negotiate with the spies on behalf of their family. But Rahab is not shamed for protecting the male spies or for bartering on her family’s behalf to save their lives. She is commended as an example of faith for fearing the Lord, being listed in the “Hall of Faith” in Hebrews 11:31, and is honorably included in Jesus Christ’s lineage (Matt. 1:5).8 There are many other examples in the Old Testament that show a pattern of women protecting men: Michal protected David from her father (1 Samuel 19:11–13), Zipporah protected Moses from God’s wrath (Exodus 4:24–26), Esther protected Israel from destruction (Esther 4:16), to name a few.
Phoebe and Priscilla: We also find women throughout the New Testament that protected men placed in their care. Phoebe, the deacon of Cenchreae, is named by Paul as a prostatis, or patron, of many including Paul himself (Romans 16:1–2). Sadly, this word has been diminished by Bible translators who have rendered her leadership as “help.” The term (prostatis) in a first-century Roman context was used “for someone of power and status serving as a guardian and protector of a person or group.”9 It is likely that Phoebe was a wealthy woman of high social status who used her resources and position to protect and provide for others. Rather than being ashamed that he was provided for and protected by a woman, Paul commends Phoebe for her actions and entrusts her with delivering his letter to the Romans.
Priscilla also risked her life for Paul alongside her husband Aquila (Romans 16:3–4). The word Paul uses, trachēlon hypotithem, literally means “to put down the neck.”10 She put her life on the line so that Paul might live and continue his ministry. Paul gives honor where it is due. He seems not to have any concern for “preserving his masculinity” when honoring the women who have saved his life. Rather, Paul lifts up Phoebe and Priscilla as examples for everyone to follow.
“Primary Provider”
Hard complementarians define mature masculinity as “the benevolent responsibility before God to be the primary provider of the family.”11 Once again, it is important to note that no Bible verse outright states men are called to be the primary providers (financial or otherwise) for their families, yet complementarians claim these are God-ordained roles. Although they acknowledge that women also have historically always provided for their families, they argue that this should not be a woman’s primary responsibility.12 Some go so far as to say that a man’s personhood is compromised if he becomes solely reliant on a woman’s income.13 But despite being written in a patriarchal setting, the Bible honors women for providing for their families with no consideration for whether they are the primary provider or secondary or equal breadwinner. Both women and men are encouraged to provide for their families. Paul says that “anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever” (1 Tim. 5:8).14 After all, providing for, serving, and giving to others is at the heart of what it means to follow Jesus, and it’s what Paul expected of all church leaders, including women.15
Women Honored for Providing for Men and Their Families
The Proverbs 31 Woman: The Proverbs 31 woman has been held up for centuries as the ideal of biblical womanhood. She is revered as the woman who “surpasses all noble women” (Prov. 31:29).16 Ironically, almost the entire chapter is about how she provides for her household and for everyone in her care through her business endeavors. She works eagerly with her hands (Proverbs 31:13); brings food from afar (14); gets up at dawn to provide for her family and for her servants (15); considers purchasing a field; buys it and uses her own income to plant a vineyard (16); girds her loins with strength (17); trades profitably with merchants (18); works through the night (31:18); cares for the poor and needy (20); clothes her family during winter (21); makes linen to sell to merchants (22, 24); clothes herself with strength and dignity (25); speaks with wisdom and faithful instruction (26); watches over the affairs of her household (27); and is honored for all that she does (31). If we read closely, the Proverbs 31 woman challenges the hard complementarian ideal of biblical womanhood in many ways: She is physically strong, business savvy, a faithful instructor of God’s word, and a provider for everyone in her household.17 She is honored for using her talent, time, and circumstances to provide for the people in her care. If providing for her family is not one of her primary tasks, why would the Bible honor the Proverbs 31 woman for spending most of her time providing for her family?18
Mary Magdalene, Johanna, and Susanna: If men are “emasculated” when women are their primary financial providers, what do we do with Jesus? As far as we know, women were the primary financial providers for Jesus’s ministry: Mary Magdalene, Johanna, Susanna, and many other women (Luke 8:2–3).19 These women’s lives were transformed by Jesus, and in turn they provided for him out of their means. While it is likely that many men also provided financially for Jesus, Luke specifically names these women as having supported Jesus’s ministry. Paul also honored the women who financially supported him (Rom. 16:3). Neither Jesus nor Paul say that women cannot be the primary providers of their households, nor do they instruct men to be the primary providers. Paul and Jesus should be our examples, including their ability to accept and honor women who were their financial providers.
Other Women Providing for Their Households: The New Testament shows a diverse array of household arrangements. Priscilla and Aquila were both tentmakers (Acts 18:2–3).20 They are listed as traveling and ministering together, although Priscilla was likely more involved in ministry, as she is often listed first. Lydia was a wealthy businesswoman who led her entire household to Christ, and she was likely the primary financial provider of her household (Acts 16:13–15). Throughout Paul’s letters, we find many women who are leading and providing for the churches in their homes, like Euodia, Syntyche, Chloe, and Nympha,21 to name a few. When we look closely at the New Testament and see women serving as disciples, deacons, church leaders, apostles, prophets, missionaries, and possibly even elders in the early church, it becomes clear that what was once seen as “the exception” is, in fact, now the standard. Women in the New Testament were prominent leaders, guardians, and providers in the home and church.
Challenging Lines in the Sand
If the complementarian ideal is the standard for womanhood and manhood, we would expect the Bible to consistently honor women and men who match that mold and criticize those who step out of those roles. However, the reality is that God uses women from all walks of life in their own gifting, means, and circumstances according to his purpose. This sometimes entails nurturing and submitting, but it also includes leading, protecting, and providing for others, even men. As we wrestle with the question of what defines us as women, it is clear that many complementarian lines in the sand are challenged by what the Bible portrays as worthy and good. As we see that women are honored by God for protecting, providing for, and leading men throughout the Bible, it is time to admit that previous patriarchal understandings of what women could be were wrong.
Notes
- John Piper and Wayne Grudem, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism (Crossway, 2012), 43. See also: Men and Women Equal Yet Different by Alexander Strauch and Men and Women in the Church by Kevin DeYoung.
- “Hard complementarians” believe strict hierarchical gender roles should exist in the home, church, and society, whereas “soft complementarians” allow for some forms of female leadership in some contexts provided a man is ultimately still “in authority.”
- Piper and Grudem, Recovering Biblical Manhood and Womanhood, 43. See also: Men and Women in the Church by Kevin DeYoung and What’s the Difference by John Piper.
- Some argue that Jesus’s maleness should inform our understanding of gender (theological anthropology). But does Jesus’s maleness imply that women cannot fully imitate Jesus? For an answer to this question, see Women and the Gender of God by Amy Peeler. For an introduction to the topic, see: Theological Anthropology: A Guide for the Perplexed by Marc Cortez.
- There are many problems with using Ephesians 5:21–33 to instill gender roles that cannot be addressed here.
- Of course, not all the things Rahab did in her life were honorable as with all the heroes of faith.
- “Lit. ‘the house of my father,’ which refers to Rahab’s extended family, including the relations described in v. 13. The house of the father forms the basic sociological unit of West Semitic society (including Canaan and Israel) in the Bronze and Iron Ages. Traditionally, this family unit is led by the eldest male. Here, in a unique manner, Rahab negotiates on behalf of her extended family.” Zondervan, NIV Cultural Backgrounds Study Bible (Zondervan, 2016), 363.
- It is interesting that Hebrews 11 acknowledges the faith of both Sarah and Rahab, women who led very different lives. Likewise, Jael and Mary are also honored in Scripture as the most “blessed among women.” This is not to say that we can take all the women in the Bible to form some ideal; however, if we do have questions about being a woman that the Bible does not outright answer, we should consider what women did and were honored for. (I.e. Can women be deacons? Pheobe was a deacon.)
- Nijay Gupta, Tell Her Story: How Women Led Taught, and Ministered in the Early Church, (InterVarsity, 2023), 119.
- Johannes P. Louw and Eugene Nida, Greek Lexicon of the New Testament Based on Semantic Domains (Fortress Press, 1999), 21.8.
- Piper and Grudem, Recovering Biblical Manhood and Womanhood, 42. See also Kevin DeYoung’s Men and Women in the Church and Men and Women Equal Yet Different by Alexander Stauch.
- Piper and Grudem, Recovering Biblical Manhood and Womanhood, 43.
- Piper and Grudem, Recovering Biblical Manhood and Womanhood, 42.
- This passage is gender-neutral (it could be directed towards the widows who were not supporting their families and/or the entire church). For more on this see: “7 Places Where Gender-Inclusive Bible Translation Really Matters: Part 1” by Jeff Miller.
- Many interpretive issues about 1 Timothy 5 cannot be addressed here. See “Spoiling the Beautiful Difference” by Andrew Bartlett and Terran Williams.
- The paraphrasing throughout this paragraph is based on the New International Version, except for she girds her loins with strength which is based on the KJV.
- It should be noted that the Hebrew terms used to describe the Proverbs 31 woman are also quite masculine. See “Finding ‘The Proverbs 31 Woman”.
- Some scholars have pointed out that Proverbs 31 is likely the personification of wisdom. Cynthia Westfall argues that it can be both an example for women and the personification of wisdom. See “Women in Ministry in the Biblical Narrative: An Overview with Cynthia Long Westfall.”
- Most translations do not depict the feminine in this passage, “many others,” versus “many other women.” See Discovering Biblical Equality (InterVarsity Press, 2021), 481.
- Lit. “They were tentmakers.”
- Philippians 4:2–3, 1 Corinthians 1:11, and Colossians 4:15.