Women in Ministry

[101G]

In 1 Timothy 2:12, the term "woman" used in the original Greek is "γυνή" (gynē), which generally refers to a woman or a wife depending on the context in which it is used. In this verse, the context suggests that it is referring to women in general rather than specifically wives.

The verse itself does not explicitly mention a home setting; rather, it addresses the conduct and roles of women in the church setting. The broader context of 1 Timothy 2 discusses instructions for public worship and behavior within the church community.

well it's a Home setting with a WIFE, and here's how 101G knows. first ... /woman is "WIFE". the Greek word used here is,
G1135 γυνή gune (ǰ ï-nee') n.
1. a woman.
2. (specially) a wife.
[probably from the base of G1096]
KJV: wife, woman
Root(s): G1096

notice definition #2. and here's why definition #2 is the context choice...... because of 1 Timothy 2:15 "Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety."

well now. the only woman who supposed to be bearing children is a MARRIED WOMAN, which in context certify definition #2.

and to be sure it's a home setting, 1 Corinthians 14:35 "And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church." BINGO, as you said context, context, conrext.....

101G.

 

[101G]

I understand why you ask this question: I believe it to be within a Church setting.

see post #301

101G.

 

[Johann]

well it's a Home setting with a WIFE, and here's how 101G knows. first ... /woman is "WIFE". the Greek word used here is,
G1135 γυνή gune (ǰ ï-nee') n.
1. a woman.
2. (specially) a wife.
[probably from the base of G1096]
KJV: wife, woman
Root(s): G1096

notice definition #2. and here's why definition #2 is the context choice...... because of 1 Timothy 2:15 "Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety."

well now. the only woman who supposed to be bearing children is a MARRIED WOMAN, which in context certify definition #2.

and to be sure it's a home setting, 1 Corinthians 14:35 "And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church." BINGO, as you said context, context, conrext.....

Specific Context: Both verses refer to particular situations in early Christian communities, not universal rules for all women across history. In 1 Timothy 2:15, Paul discusses the behavior expected of married women in relation to childbirth and faithfulness, while in 1 Corinthians 14:35, he advises against disorderly conduct in church meetings, specifically addressing women's speech in the assembly

Definition of Terms: The Greek term Γυνή (gune) refers to both married and single women, but in the context of 1 Timothy 2:15, Paul uses it to describe married women, as indicated by the phrase "a married woman," suggesting that his comments apply primarily to married women in the church
1
.
Historical Perspectives: The New Testament contains examples of women exercising leadership roles, including prophetic ministries and evangelism, which challenge the idea that women were universally excluded from religious leadership positions

Interpretative Nuance: The English translations of some key terms in these verses, such as "authority" and "teach," require careful interpretation due to differences between ancient and modern understandings of these concepts

Consider Other Scriptural Evidence: There are numerous instances in the New Testament where women played significant roles in the spread of the gospel, challenging the notion that women were generally barred from participating in religious leadership
J.

 

[101G]

Prophetic Ministry:
In the Bible, prophets were called by God to deliver messages to His people, often involving preaching or proclaiming God's word.

Women in the Bible, such as Miriam, Deborah, Huldah, and Anna, served as prophetesses who conveyed God's messages and played significant roles in guiding and instructing His people.

Jonah's Mission:
Jonah was indeed sent by God to Nineveh to preach repentance and deliver a message of judgment. This demonstrates that prophetic ministry involves proclaiming God's word and calling people to repentance.

Women Preaching:
Given the examples of prophetesses in the Bible and the nature of prophetic ministry involving preaching, it is evident that women can indeed preach and proclaim God's message.
Women have been used by God throughout history to speak His truth, share His word, and lead others to repentance and faith.

Biblical Support:
Galatians 3:28 affirms the equality of all believers in Christ, emphasizing that there is no distinction based on gender in terms of spiritual gifts and callings.
Acts 2:17-18 speaks of both sons and daughters prophesying, indicating that God pours out His Spirit on all people, empowering them for ministry.

By highlighting these biblical examples and principles, you can show that women have a valid role in preaching and prophetic ministry based on their gifting and calling from God. Encouraging a broader understanding of women's contributions in ministry can lead to a more inclusive and empowered church community.
J.

yes, women been preaching, did not the apostle Paul said this,
Philippians 4:1 "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." Philippians 4:2 "I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord." Philippians 4:3 "And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life."

well these women was not... laboring with Paul in the kitchen, …. cooking. nor in the laundry room cleaning clothes. NO, these women was working in the MINISTRY/GOSPEL..I.e. Handmaids of God. Philippians 4:3 "And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel" how plain can one get........ with me, with me, with me, in the Gospel.

this why I ask did anyone see the difference in the two verses.

101G.

 

[Johann]

yes, women been preaching, did not the apostle Paul said this,
Philippians 4:1 "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." Philippians 4:2 "I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord." Philippians 4:3 "And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life."

well these women was not... laboring with Paul in the kitchen, …. cooking. nor in the laundry room cleaning clothes. NO, these women was working in the MINISTRY/GOSPEL..I.e. Handmaids of God. Philippians 4:3 "And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel" how plain can one get........ with me, with me, with me, in the Gospel.

this why I ask did anyone see the difference in the two verses.

The debate over whether women can preach is a controversial topic.

However, there are several examples in the Bible of women who preached and led in ministry. For instance, Priscilla and her husband Aquila were leaders in the church at Ephesus, and Paul called Priscilla a "fellow worker in Christ" (Romans 16:3). Junia was also endorsed by Paul as an "outstanding among the apostles" (Romans 16:7). Additionally, Euodia and Syntyche were two women who preached alongside Paul (Philippians 4:2-3). Mary Magdalene was the first to proclaim the good news of Christ's resurrection and was instructed by Jesus to go and preach to his male disciples (John 20:17). While some argue that 1 Timothy 2:12 prohibits women from preaching, others interpret this passage as referring to a specific situation in which uneducated women were being disruptive and usurping the actual leaders.

Ultimately, the Bible does not restrict women from exercising the gifts of the Holy Spirit, and women are called to minister to others and demonstrate the fruit of the Spirit (Galatians 5:22-23).

However, some interpret the Bible as giving men the primary teaching authority in the church, which bars women from serving as pastors to men.
J.

 

[101G]

Definition of Terms: The Greek term Γυνή (gune) refers to both married and single women,

ERROR,
G2338 θήλυς thelus (thee'-lïs) adj.
female.
[from thele (the nipple)]
KJV: female, woman

this describe both married or not.

101G.

 

[101G]

The debate over whether women can preach is a controversial topic.

no

101G.

 

[Johann]

The debate over whether women can preach is a controversial topic.

However, there are several examples in the Bible of women who preached and led in ministry. For instance, Priscilla and her husband Aquila were leaders in the church at Ephesus, and Paul called Priscilla a "fellow worker in Christ" (Romans 16:3). Junia was also endorsed by Paul as an "outstanding among the apostles" (Romans 16:7). Additionally, Euodia and Syntyche were two women who preached alongside Paul (Philippians 4:2-3). Mary Magdalene was the first to proclaim the good news of Christ's resurrection and was instructed by Jesus to go and preach to his male disciples (John 20:17). While some argue that 1 Timothy 2:12 prohibits women from preaching, others interpret this passage as referring to a specific situation in which uneducated women were being disruptive and usurping the actual leaders.

Ultimately, the Bible does not restrict women from exercising the gifts of the Holy Spirit, and women are called to minister to others and demonstrate the fruit of the Spirit (Galatians 5:22-23).

However, some interpret the Bible as giving men the primary teaching authority in the church, which bars women from serving as pastors to men.
J.

Regarding the question about the difference between the two verses you provided—Philippians 4:2-3 and 1 Timothy 2:12—there are a few important distinctions to note:

Context: The verses come from different letters written by Paul to different audiences. Philippians was addressed to a congregation known for its unity and harmony, while 1 Timothy was written to Timothy, a young leader in the church, to provide instruction on managing the local church.

Audience: The audience in Philippians included both men and women, while the audience in 1 Timothy consisted mainly of men.
Instruction: The instruction given in Philippians encourages helping women who worked alongside Paul in spreading the gospel, while the instruction in 1 Timothy focuses on preventing women from assuming authoritative roles over men in the church.

Application: The application of these verses differs significantly. Philippians provides evidence of women actively involved in ministry, while 1 Timothy presents guidelines for the organization of the church.

Ultimately, the Bible does not present a uniform picture of women's roles in ministry. Instead, it provides a diverse range of examples and instructions that must be interpreted within their respective contexts. By examining the Bible closely and seeking wisdom from the Holy Spirit, we can better understand the roles and responsibilities of women in the church today.
J.

 

[101G]

NOW, once again, do anyone see any difference in these verses.

OT: Joel 2:28 "And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:" Joel 2:29 "And also upon the servants and upon the handmaids in those days will I pour out my spirit."

NT: Acts 2:17 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:" Acts 2:18 "And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:"

101G.

 

[Johann]

ERROR,
G2338 θήλυς thelus (thee'-lïs) adj.
female.
[from thele (the nipple)]
KJV: female, woman

this describe both married or not.

101G.

Greek Term Usage:
While the Greek term "Γυνή" (gune) can indeed refer to a woman or a wife, it is crucial to consider the broader context in which the term is used within biblical passages.

The term "θήλυς" (thelus) does indeed mean "female" and can be used to describe women, whether married or unmarried.

Contextual Consideration:
When interpreting biblical texts, it is vital to examine how specific terms are employed within the context of the passage and the overall message being conveyed.

Understanding the cultural norms and linguistic nuances of the time can provide additional insight into the intended meaning of terms like "woman" or "female."

Biblical Application:
In biblical exegesis, it is essential to consider how various terms are used throughout different passages and how they contribute to the overall theological themes presented in Scripture.
The diversity of terms used to describe women in the Bible reflects the multifaceted roles and contributions of women in both societal and religious contexts.

Interpretive Clarity:
While linguistic analysis is valuable, it is equally important to interpret biblical passages holistically, considering historical, cultural, and theological factors that shape our understanding of gender roles and relationships within the biblical narrative.

By engaging in a thorough exegetical examination that takes into account linguistic nuances, contextual relevance, and broader biblical themes, we can deepen our understanding of how terms like "woman" or "female" are utilized in Scripture and their implications for theological interpretation.
J.

 

[Johann]

NOW, once again, do anyone see any difference in these verses.

OT: Joel 2:28 "And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:" Joel 2:29 "And also upon the servants and upon the handmaids in those days will I pour out my spirit."

NT: Acts 2:17 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:" Acts 2:18 "And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:"

The verses you have provided from Joel 2:28-29 and Acts 2:17-18 share a similar message regarding the outpouring of the Holy Spirit and the prophetic ministry of both men and women. However, there are a few differences to note:
Context: The verses come from different books of the Bible and were written to different audiences. Joel was written to the people of Judah, while Acts was written to the early Christian community.

Language: The language used in the two passages is slightly different, with Joel using the phrase "your sons and your daughters shall prophesy," while Acts uses the phrase "your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams."

Inclusion of Servants and Handmaidens: While both passages emphasize the prophetic ministry of both men and women, Joel 2:29 specifically mentions "servants and handmaids" as recipients of the Holy Spirit's outpouring, while Acts 2:18 uses the phrase "servants and on my handmaidens" to describe those who will prophesy.

Despite these differences, both passages emphasize the inclusive nature of the Holy Spirit's outpouring and the prophetic ministry of both men and women. These verses highlight the importance of recognizing and affirming the diverse gifts and callings of all believers, regardless of gender or social status.
J.

 

[101G]

Inclusion of Servants and Handmaidens: While both passages emphasize the prophetic ministry of both men and women, Joel 2:29 specifically mentions "servants and handmaids" as recipients of the Holy Spirit's outpouring, while Acts 2:18 uses the phrase "servants and on my handmaidens" to describe those who will prophesy.

Despite these differences, both passages emphasize the inclusive nature of the Holy Spirit's outpouring and the prophetic ministry of both men and women. These verses highlight the importance of recognizing and affirming the diverse gifts and callings of all believers, regardless of gender or social status.

(smile)

101G.

 

[Johann]

(smile)

101G.

Something you don't understand?
J.

 

[101G]

Something you don't understand?
J.

no, but do you UNDERSTAND. notice,

OT: Joel 2:28 "And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:" NOW WATCH. Joel 2:29 "And also upon the servants and upon the handmaids in those days will I pour out my spirit."


NT: Acts 2:17 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:" Acts 2:18 "And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:"

do you see it now?

101G.

 

[Johann]

no, but do you UNDERSTAND. notice,

OT: Joel 2:28 "And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:" NOW WATCH. Joel 2:29 "And also upon the servants and upon the handmaids in those days will I pour out my spirit."


NT: Acts 2:17 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:" Acts 2:18 "And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:"

do you see it now?

101G.

Deeper Exegesis of Joel 2:28-29 and Acts 2:17-18

The passages from Joel 2:28-29 in the Old Testament and Acts 2:17-18 in the New Testament are interconnected and hold significant theological implications. Let's delve deeper into the context, language, and implications of these verses:

Joel 2:28-29
In Joel 2:28, the prophet Joel speaks of a future time when God will pour out His Spirit on all people, leading to manifestations of prophetic gifts among various groups. The pouring out of the Spirit signifies an outpouring of divine empowerment for spiritual purposes. This prophecy anticipates a time when God's Spirit will be universally accessible, regardless of age or social status.

The mention of sons, daughters, old men, young men, servants, and handmaids emphasizes the inclusivity of God's Spirit being poured out on all segments of society. This universal outpouring signifies a new era of spiritual revelation and empowerment that transcends traditional boundaries.
Acts 2:17-18

In Acts 2:17-18, Peter quotes Joel's prophecy on the day of Pentecost to explain the outpouring of the Holy Spirit upon the early Christian community. This event marks the fulfillment of Joel's prophecy as the Holy Spirit is poured out on believers, enabling them to prophesy and bear witness to God's work.

The reference to "last days" in Acts 2:17 does not necessarily denote a specific chronological endpoint but rather signifies the era inaugurated by Christ's coming and continued through the work of the Holy Spirit. The pouring out of the Spirit on all flesh underscores the universal scope of God's redemptive work through Christ.
Linguistic and Theological Insights

Pour Out (Hebrew: שָׁפַךְ - shaphak): The Hebrew term used in both Joel and Acts conveys the idea of pouring out abundantly or lavishly. It symbolizes an overflowing release of God's Spirit for empowerment and revelation.

All Flesh: The phrase "all flesh" signifies inclusivity and universality, indicating that God's Spirit is not limited by social distinctions but is available to all who seek Him.

Prophesy, Dreams, Visions: These manifestations highlight different forms of divine communication and revelation facilitated by the indwelling of the Holy Spirit. Prophesying, dreaming dreams, and seeing visions are ways in which believers receive divine guidance and insight.

Implications
The parallel between Joel's prophecy and its fulfillment in Acts underscores the continuity between the Old Testament promises and their realization in Christ. The outpouring of the Holy Spirit inaugurates a new era of spiritual empowerment and revelation for believers, enabling them to participate actively in God's redemptive work.

The universal accessibility of God's Spirit emphasizes that salvation and participation in God's kingdom are not restricted by human categories but are available to all who respond in faith. This outpouring signifies a democratization of spiritual gifts and a call to active engagement in proclaiming God's truth.

In conclusion, the passages from Joel and Acts highlight the transformative power of the Holy Spirit poured out on all believers, enabling them to prophesy, dream dreams, see visions, and participate fully in God's redemptive plan. These prophecies point to a new era characterized by divine empowerment, inclusivity, and universal access to God's presence through His Spirit.

J.

 

[101G]

The mention of sons, daughters, old men, young men, servants, and handmaids emphasizes the inclusivity of God's Spirit being poured out on all segments of society. This universal outpouring signifies a new era of spiritual revelation and empowerment that transcends traditional boundaries.
Acts 2:17-18

OT
Joel 2:29 "And also upon the servants and upon the handmaids in those days will I pour out my spirit."
the servants: H5650 עֶבֶד `ebed (eh'-ɓed) n-m.
a servant.
[from H5647]
KJV: X bondage, bondman, (bond-)servant, (man-)servant.
Root(s): H5647

the handmaids: H8198 שִׁפחָה shiphchah (shif-chaw') n-f.
a maidservant, female slave (as a member of the household).
[feminine from an unused root meaning to spread out (as a family, see H4940)]
KJV: (bond-, hand-)maid(-en, -servant), wench, bondwoman, womanservant.
Compare: H519

NT
Acts 2:18 "And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:"
Servants: G1401 δοῦλος doulos (d̮ou'-los) n.
1. (involuntarily) a slave.
2. (of necessity) a bond-servant.
3. (figuratively) a voluntary, fully devoted servant.
{literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency}
[from G1210]
KJV: bond(-man), servant
Root(s): G1210

Handmaidens: G1399 δούλη doule (d̮ou'-lee) n.
a female slave (involuntarily or voluntarily).
[feminine of G1401]
KJV: handmaid(-en)
Root(s): G1401

feminine of G1401 a FEMALE in the same Position.

NOW the APPLICATION of this OUT POURING.
Church and Home

Church: handmaidens and Servants. supportive scriptures.
1 Corinthians 4:1 "Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God."

MAN: G444 ἄνθρωπος anthropos (an'-thrō-pos) n.
1. (literally) man†-visage (i.e. a man-faced being, a man who has visibly come of age).
2. (concretely, in Hebrew) a clay being (a classification of beings made in the image of God, who made them male and female).
3. (generically, in English) a human being.
4. (indefinitely) a certain man (i.e. someone).
[from G435 and ops “the countenance” (from G3700)]
KJV: certain, man
Root(s): G435, G3700

MAN here is both Men and Women

Now the Application,
As Ministers, as servants, or Bond-maids of God.
For this word MINISTER here is G5257 ὑπηρέτης huperetes (hïp-ee-re'-tees) n. …. (hoop-pay-ray-taste
1. an assistant or helper.
2. (literally) an under-oarsman.
3. (generally) a subordinate.
[from G5259 and a derivative of eresso “to row”]
KJV: minister, officer, servant
Root(s): G5259

G1249 διάκονος diakonos (d̮iy-a'-ko-nos) n.
1. an attendant, a servant.
2. (genitive case) a waiter (at table or in other menial duties).
3. (specially) a male Christian serving in a specific function and post (i.e. tending the widows and the poor, teaching, pastoring, etc).
[probably from an obsolete diako “to run on errands”]
KJV: deacon, minister, servant

Stewards: G3623 οἰκονόμος oikonomos (oi-ko-no'-mos) n. …… AR-ni-may-no
1. a house or estate manager (or overseer), i.e. an employee in that capacity.
2. (by extension) a fiscal agent (treasurer).
3. (figuratively) a steward (of the Gospel, its gifts, or its truths).
[from G3624 and the base of G3551]
KJV: chamberlain, governor, steward
Root(s): G3624, G3551

Stewards: a person employed to provide a service to the public in a particular place. Another word for Steward, "when A person employed to manage another's property, especially a large house or estate". protector defender watchman overseer superintendent manager administrator supervisor shepherd governor redeemer saviour Salvation rescuer, advocate

Now a Steward that "Manage Organization or People:" overseer superintendent custodian inspector forewoman authority ELDER top woman top man business manager presiding officer headmaster ,

Steward: “Someone hired to perform basic or menial services” servant attendant assistant slave helper hireling factotumman servant labourer maidservant handmaid famulus bondswoman bondservant handmaiden general factotum guide female servant serving-maid

Steward: when used “To direct, handle, control, or be in charge of” oversee supervise superintend preside over rule watch care for attend minister have charge of have authority over preside chair shepherd master ordain officiate at defend shield protect

are we seeing a pattern here? the woman in the same position as the male.......... and this is in the CHURCH..... not at HOME.

101G.

 

[jeremiah1five]

Ex-squeeze me, but a woman CANNOT be a bishop or overseer as she cannot be the husband of one wife.
Unless she's lesbian and performs the role of a man.
Sheesh! Yeah, right!

No really.

2 A bishop then must be blameless, the husband of one wife, 1 Ti 3:1–2.

Get a rope!

 

[101G]

Ex-squeeze me, but a woman CANNOT be a bishop or overseer as she cannot be the husband of one wife.
Unless she's lesbian and performs the role of a man.
Sheesh! Yeah, right!

No really.

2 A bishop then must be blameless, the husband of one wife, 1 Ti 3:1–2.

Get a rope!

ERROR #1. she only need to be the WIFE of one Husband is she ...."DESIRE" ... the Office. notice these qualification is not for anyone one who .... DESIRE" ... this office. only for a man who is married and have Children already. see, this qualification is NOT GOD CALLED, this qualification is only for a HUSBAND Already with children, that is Married.

this is the IGNORANCE 101G speak of...... DESIRE vs the Call of God. Oh my when will they ever learned.

well let's LEARN, Galatians 3:28 "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."
BOND: G1401 δοῦλος doulos (d̮ou'-los) n.
1. (involuntarily) a slave.
2. (of necessity) a bond-servant.
3. (figuratively) a voluntary, fully devoted servant.
{literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency}
[from G1210]
KJV: bond(-man), servant
Root(s): G1210

FROM, or where this word is rooted from,
G1210 δέω deo (d̮e'-ō) v.
1. to bind.
2. (regarding marriage) to be bethrothed, to pledge to give oneself in marriage.
{in various applications, literally or figuratively}
[a primary verb]
KJV: bind, be in bonds, knit, tie, wind
See also: G1163, G1189

so in Christ marriage or not is not a qualification.

101G.

 

[jeremiah1five]

ERROR #1. she only need to be the WIFE of one Husband is she ...."DESIRE" ... the Office. notice these qualification is not for anyone one who .... DESIRE" ... this office. only for a man who is married and have Children already. see, this qualification is NOT GOD CALLED, this qualification is only for a HUSBAND Already with children, that is Married.

this is the IGNORANCE 101G speak of...... DESIRE vs the Call of God. Oh my when will they ever learned.

well let's LEARN, Galatians 3:28 "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."
BOND: G1401 δοῦλος doulos (d̮ou'-los) n.
1. (involuntarily) a slave.
2. (of necessity) a bond-servant.
3. (figuratively) a voluntary, fully devoted servant.
{literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency}
[from G1210]
KJV: bond(-man), servant
Root(s): G1210

FROM, or where this word is rooted from,
G1210 δέω deo (d̮e'-ō) v.
1. to bind.
2. (regarding marriage) to be bethrothed, to pledge to give oneself in marriage.
{in various applications, literally or figuratively}
[a primary verb]
KJV: bind, be in bonds, knit, tie, wind
See also: G1163, G1189

so in Christ marriage or not is not a qualification.

101G.

So, are you the husband of one wife?
Edit my admin

 

[101G]

So, are you the husband of one wife?
Edit my admin

NO, 101G is not Married...... Widowed.

Widowed: "having lost one's spouse by death and not married again". so that means if 101G was a Bishop, now Widowed 101G can no Longer be a Bishop ...... right? ....... (smile), lol, lol, lol, Oh dear.

101G.