Heared about UT on Dr. Oz so check out what it was about; interesting but would you try it?
The commonly-asked question, "If your urine is so good for you, why does your body excrete it?" is best answered by looking into how our kidneys function. As your blood moves through the circulatory system, it flows through the kidneys at a rate of about 1200 ml of blood per minute. Inside the kidneys, the blood is continuously filtered through a huge system of minute tubules called nephron which sift out excess water, vitamins, minerals, enzymes, salts, and hundreds of other elements including vital antibodies, urea and uric acid.
Your kidneys aren't doing damage to your body by getting rid of particular excess nutrients, they're just simply excreting the precise amount not presently needed by your body at a given time. And the same goes for practically every nutrient, enzyme, hormone, antibody, etc. that are critical to your survival -- the kidneys keep what your body needs at a certain time, and excretes what it isn't momentarily using into your urine.
Despite what the public has been led to believe about urine, pharmaceutical companies have grossed billions of dollars from the sale of drugs made from urine constituents. Pergonal, a fertility drug made from human urine, earned a reported $855 million in sales in 1992, and sales ($1400 a month per patient) have increased yearly. Urokinase, a urine ingredient, is used in drug form and sold as a "miracle blood clot dissolver" for unblocking coronary arteries. Urea, medically proven to be one of the best moisturizers in the world has been a boon to cosmetic companies who package it in expensive, glamorized creams and lotions. Ever used Murine ear drops? They're made from carbamide -- another name for synthetic urea. Precautions are taken to ensure the purity and quality of the urine. The first urine of the day and the mid-stream urine is the best sample. Before collecting the sample, it is necessary to wash the genital area thoroughly. After taking the urine into the body, individuals should refrain from eating anything for at least half an hour. Urine can be used internally or applied externally. For internal use, it is necessary to collect the morning’s first sample. A sterile container is used, and with a dropper the patient places anywhere between 5-10 drops under his tongue. The usual system is to use 1-5 drops on the first day, followed by 5-10 drops on the second day, 5-10 drops on the morning of the third day and 5-10 drops on the evening of the third day.
For external application, new or old urine can be used. Since older urine has a higher concentration of ammonia, it is more effective against skin diseases and rashes. To make the urine old, it should be stored in a dark bottle and closed tightly and kept away from the sun for 3-4 days. A small amount of the solution is applied directly on the skin. It can also be sprayed on the skin or added to skin lotions, cream or moisturizers. Doctors advise against the use of soap immediately after applying urine on the skin.
Treatment
1. Drinking. The mid stream of the first morning urine is taken. Begin with two-three ounces and increase it to your personal, comfortable level. Take a very clean glass. In the morning, right after getting up, try to urinate in three steps. That may sound somewhat silly, but it is meant quite seriously. The first urine to pass through the urethra cleans the passageway thoroughly. You should not collect these expelled substances. Pause briefly, position the glass, and let the urine pour in. When the glass is full, pause again. Set the glass aside and empty your bladder completely. This remaining urine does not contain many useful substances, and therefore you needn't collect it. It only would increase the amount of fluid you drink. What you have collected is the so-called morning midstream urine. This is the purest and richest urine of the day.
2. Fasts. Fasts with urine and water are practiced for one or more days. J.W.Armstrong, a renowned urine therapist from England, lets his patients fast for up to 45 days. Fasts are only recommend under trained, medical supervision.
3. Enemas. The easiest way to take an enema is with a syringe containing two-three ounces of urine. The urine is kept in the colon for as long as possible.
4. Gargle. Urine is kept in the mouth 20-30 minutes, or as long as possible, for gum problems and other lesions of the mouth and tongue.
5. Douche. For any vaginal discomfort or cleansing, a solution of Golden Seal and urine will give comfort and healing.
6. Eye and ear drops. Any pain, burning and tiredness in the eyes may get relief with a few drops of urine placed into the eyes. The ears also benefit greatly if receiving a few urine drops for ear pain and discomfort.
7. Urine sniffing. This is the most effective way of treatment for any sinus congestion and upper respiratory problems.
8. External application of urine upon any injury or wounds arising out of cuts or burns gives instant relief and the wounds get dried and healed soon. Even the marks of the wounds would not remain on the body ! Hidden injury due to sprain or swelling in any part of the body gets cured by Shivambu.
9. U. T. Treatment is very effective in counteracting the venom of snake, scorpion, poison due to mad-dog's bite or intoxicating influence of opium, brown sugar and other nasty drugs. It's the most harmless yet powerful detoxifying agent for drug addicts. The drug addicts can't afford to remain ignorant about the most beneficial use of Shivambu for detoxifying their brain, body and whole system by this simple yet most effective therapy !!
Urine-Therapy: It May Save Your Life, morning urine is the richest and best urine to drink. This is partially due to the greater level of hormonal secretion that takes place in the late night hours when the body is totally relaxed and repairing itself. She offers some further advice for the novice uring drinker: "Saying 'thank you' to your body just before drinking urine will help you to realize the value of this golden liquid. Your body produced it for you.
Method of massage with old Urine
Like old wine, old urine is precious for massage and outward applications. (Not for drinking) In order to get rid of chronic incurable diseases of cancer, asthma, leprosy, arthritis and incurable skin diseases doing massage with old urine systematically along with Shivambu fasting helps considerably in early recovery. As the urine which enters the body through the pores detoxifies the possible toxins of our body and helps in early recovery. Massage should be done with light hand like anointing all over the body from head to feet for minimum one hour daily. If it is done twice a day still better.
For this purpose you have to arrange 7 clean bottles having half litre capacity putting labels of 1,2,3,4,5,6,7 number. First day collect urine in bottle no. 1 which will be used for massage on the 7th day. Thus fill seven bottles in seven days. When old urine is not available, in the mean time fresh urine can also be used for massage and outward application. If the urine collected in the bottles becomes several months old it will not be spoilt, but its efficacy, will be enhanced for all external use. For drinking always use fresh urine. Massage should begin with the urine collected in bottle No. 1 seven days back. Keep that bottle in a tumbler or small bucket containing hot water so that the bottle and urine will become warm. It can also be made warm by keeping the bottle in the sun. To reduce the offensive smell of old urine you can mix camphor powder in urine while massaging. Massage the whole body. Thereafter the patient should sit for 15-20 minutes in the open air or sunshine, (If convenient) then he can take bath with lukewarm water without using soap, instead one can use gram flour or clay. Late Shri Morarji Desai had not used soap either for bathing or shaving but was using urine only during the last 30 years ! That was the secret that he hadn't visible wrinkles on his face and body at the ripe age of 99 years.
Urine therapy is supposed to cure a variety of ailments ranging from Arthritis, Cancer, Hepatitis, Multiple Sclerosis, Eczema, Psoriasis, Diabetes, Herpes and adrenal failure. It is commonly used to combat venom from snakebites, jellyfish and beestings. Urine is the main ingredient in infertility drugs.
Long-windedness
could also be called Lip-labour:
[Ecc. 5:1] Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
Keep thy foot - may we not walk in the way of the world, but by G-d’s rules, nor depend upon the wealth of the world, but on G-d’s advantages. He charges us to behave ourselves well there, that we may not miss of our end in coming closer. G-dly exercises are not vain things, but, if we mismanage them, they become vain to us. We must address ourselves to them with all possible seriousness and care:
1. Keep thy foot, not keep it back from the house of G-d, nor go slowly, as one unwilling to draw nigh to G-d, but look well to your goings, ponder the path of your feet, lest you take a false step.
2. Address yourself to the worship of G-d with a solemn pause, and take time to compose yourself for it, not going about it with precipitation, which is called hasting with the feet, Prov. 19:2.
3. Keep your thoughts from roving and wandering from the work; keep your affections from running out towards wrong objects, for in the business of G-d's house there is work enough for the whole man, and all too little to be employed.
Some think it alludes to the charge given to Moses and Joshua to put off their shoes (Ex. 3:5; Jos. 5:15) in token of subjection and reverence. Keep your feet clean, Ex. 30:19
House of G-d – the Father draws those that know more of the vanity of the world; they would find that happiness which is in vain sought for in the world may leave one perplexed, until they went into the sanctuary of G-d, Ps. 73:17. Let our disappointments in this world turn our eyes to the Creator; let us have recourse to the Word of G-d's grace and consult that, to the throne of His grace and beg that. In the word and prayer there is a balm for every wound.
Hear - Listen can also be translated ‘obey’. We must come to God's house with hearts disposed to know and do our duty that is:
1. We must diligently attend to the word of G-d read and preached. “Be swift to hear the exposition which the priests give of the sacrifices, declaring the intent and meaning of them, and do not think it enough to gaze upon what they do, for it must be a reasonable service, otherwise it is the sacrifice of fools."
2. We must resolve to comply with the will of G-d as it is made known to us. Hearing is often put for obeying, and that is it that is better than sacrifice, 1 Sam. 15:22; Isa. 1:15-16. We come in a right frame to holy duties when we come with this upon our heart, Speak, L-rd, for thy servant hears. Let the word of the L-rd come (said a good man).
Sacrifice - is used here figuratively to mean foolish long-windedness. Fools who offer up wordy or insincere prayers do not know that they are doing evil (Prov. 10:19). Keep the words you utter before the Father to a minimum.
We must take heed that the sacrifice we bring be not the sacrifice of fools (of wicked men), for they are fools and their sacrifice is an abomination to the L-rd, Prov. 15:8), that we bring not the torn, and the lame, and the sick for sacrifice, for we are plainly told that it will not be accepted, and therefore it is folly to bring it,--that we rest not in the sign and ceremony, and the outside of the performance, without regarding the sense and meaning of it, for that is the sacrifice of fools. Bodily exercise, if that be all, is a jest; none but fools will think thus to please Him who is a Spirit and requires the heart, and they will see their folly when they find what a great deal of pains they have taken to no purpose for want of sincerity. They are fools, for they consider not that they do evil; they think they are doing G-d and themselves good service when really they are putting a great affront upon G-d and a great cheat upon their own souls by their two-faced devotions. Men may be doing evil even when they profess to be doing good, and even when they do not know it, when they do not consider it. Wicked minds cannot choose but sin, even in the acts of devotion.
[2] Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
1-2 It is better for you to listen and learn than to offer the sacrifice of fools. The Father is able to see what our needs are without hearing a lot of words from us about them.
Be not rash with thy mouth, in making prayers, or protestations, or promises; let not thy heart be hasty to utter any thing before G-d.
1. When we are in the house of G-d, in solemn assemblies for worship, we are in a special manner before G-d and in His presence, there where He has promised to meet His people, where His eye is upon us and ours ought to be unto Him.
2. We have something to say, something to utter before G-d, when we draw nigh to Him in holy duties; He is one with whom we have to do, with whom we have business of vast importance. If we come without an errand, we shall go away without any advantage.
3. What we utter before G-d must come from the heart, and therefore we must not be rash with our mouth, never let our tongue outrun our thoughts in our devotions; the words of our mouth must always be the product of the meditation of our hearts. Thoughts are words to
G-d and words are but wind if they be not copied from the thoughts. Lip-labour, though ever so well labored, if that be all, is but lost labour in religion, Matt. 15:8-9.
4. It is not enough that what we say comes from the heart, but it must come from a composed heart, and not from a sudden heat or passion. As the mouth must not be rash, so the heart must not be hasty; we must not only think, but think twice, before we speak, when we are to speak either from G-d in preaching or to G-d in prayer, and not utter any thing indecent and undigested, 1 Cor. 14:15.
5. This condemns careless heartless praying, vain repetitions (Matt. 6:7), repeating our problems over and over. Let us speak to G-d, and of Him, in His own words, words which the Scripture teaches; and let our words, words of our own invention, be few, lest, not speaking by rule, we speak amiss.
G-d is in heaven - where He reigns in glory over us and all the children of men, where He is attended with an innumerable company of holy angels and is far exalted above all our blessing and praise. We are on earth, the footstool of His throne; we are mean and vile, unlike G-d, and utterly unworthy to receive any favour from Him or to have any communion with Him. Therefore we must be very grave, humble, and serious, and be reverent in speaking to Him, as we are when we speak to a great man that is much our superior; and, in token of this, let our words be few, that they may be well chosen, Job 9:14.
[3] For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.
Dreams - Just as dreams come with much brooding, so does foolish utterance come with much speech. Dreams are generally the effect of the business in which we have been engaged during the day.
Multitude of business - As confused dreams, frightful and perplexed, and such as disturb the sleep, are an evidence of a hurry of business which fills our head, so many words and hasty ones, used in prayer, are an evidence of folly reigning in the heart, ignorance of and unacquaintedness with both G-d and ourselves, low thoughts of G-d, and careless thoughts of our own souls.
Multitude of words - We must be sparing of our words in the presence of G-d, that is, we must be reverent and deliberate, not talk to G-d as boldly and carelessly as we do to one another, not speak what comes uppermost, not repeat things over and over, as we do to one another, that what we say may be understood and remembered and may make impression; no, when we speak to G-d we must consider the multiplying of words in our devotions.
Even in common conversation a fool is known by the multitude of words; those that know least talk most (Ecc. 10:11), particularly in devotion; there, no doubt, a prating fool shall fall (Prov. 10:8, 10), shall fall short of acceptance. Those are fools indeed who think they shall be heard, in prayer, for their much speaking.
When you approach His altar, on your lips Set strictest guard; and let your thoughts be pure, fervent, and recollected. Thus prepared, send up the silent breathings of your souls, Submissive to His will.
[Ecc. 5:1] Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
Keep thy foot - may we not walk in the way of the world, but by G-d’s rules, nor depend upon the wealth of the world, but on G-d’s advantages. He charges us to behave ourselves well there, that we may not miss of our end in coming closer. G-dly exercises are not vain things, but, if we mismanage them, they become vain to us. We must address ourselves to them with all possible seriousness and care:
1. Keep thy foot, not keep it back from the house of G-d, nor go slowly, as one unwilling to draw nigh to G-d, but look well to your goings, ponder the path of your feet, lest you take a false step.
2. Address yourself to the worship of G-d with a solemn pause, and take time to compose yourself for it, not going about it with precipitation, which is called hasting with the feet, Prov. 19:2.
3. Keep your thoughts from roving and wandering from the work; keep your affections from running out towards wrong objects, for in the business of G-d's house there is work enough for the whole man, and all too little to be employed.
Some think it alludes to the charge given to Moses and Joshua to put off their shoes (Ex. 3:5; Jos. 5:15) in token of subjection and reverence. Keep your feet clean, Ex. 30:19
House of G-d – the Father draws those that know more of the vanity of the world; they would find that happiness which is in vain sought for in the world may leave one perplexed, until they went into the sanctuary of G-d, Ps. 73:17. Let our disappointments in this world turn our eyes to the Creator; let us have recourse to the Word of G-d's grace and consult that, to the throne of His grace and beg that. In the word and prayer there is a balm for every wound.
Hear - Listen can also be translated ‘obey’. We must come to God's house with hearts disposed to know and do our duty that is:
1. We must diligently attend to the word of G-d read and preached. “Be swift to hear the exposition which the priests give of the sacrifices, declaring the intent and meaning of them, and do not think it enough to gaze upon what they do, for it must be a reasonable service, otherwise it is the sacrifice of fools."
2. We must resolve to comply with the will of G-d as it is made known to us. Hearing is often put for obeying, and that is it that is better than sacrifice, 1 Sam. 15:22; Isa. 1:15-16. We come in a right frame to holy duties when we come with this upon our heart, Speak, L-rd, for thy servant hears. Let the word of the L-rd come (said a good man).
Sacrifice - is used here figuratively to mean foolish long-windedness. Fools who offer up wordy or insincere prayers do not know that they are doing evil (Prov. 10:19). Keep the words you utter before the Father to a minimum.
We must take heed that the sacrifice we bring be not the sacrifice of fools (of wicked men), for they are fools and their sacrifice is an abomination to the L-rd, Prov. 15:8), that we bring not the torn, and the lame, and the sick for sacrifice, for we are plainly told that it will not be accepted, and therefore it is folly to bring it,--that we rest not in the sign and ceremony, and the outside of the performance, without regarding the sense and meaning of it, for that is the sacrifice of fools. Bodily exercise, if that be all, is a jest; none but fools will think thus to please Him who is a Spirit and requires the heart, and they will see their folly when they find what a great deal of pains they have taken to no purpose for want of sincerity. They are fools, for they consider not that they do evil; they think they are doing G-d and themselves good service when really they are putting a great affront upon G-d and a great cheat upon their own souls by their two-faced devotions. Men may be doing evil even when they profess to be doing good, and even when they do not know it, when they do not consider it. Wicked minds cannot choose but sin, even in the acts of devotion.
[2] Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
1-2 It is better for you to listen and learn than to offer the sacrifice of fools. The Father is able to see what our needs are without hearing a lot of words from us about them.
Be not rash with thy mouth, in making prayers, or protestations, or promises; let not thy heart be hasty to utter any thing before G-d.
1. When we are in the house of G-d, in solemn assemblies for worship, we are in a special manner before G-d and in His presence, there where He has promised to meet His people, where His eye is upon us and ours ought to be unto Him.
2. We have something to say, something to utter before G-d, when we draw nigh to Him in holy duties; He is one with whom we have to do, with whom we have business of vast importance. If we come without an errand, we shall go away without any advantage.
3. What we utter before G-d must come from the heart, and therefore we must not be rash with our mouth, never let our tongue outrun our thoughts in our devotions; the words of our mouth must always be the product of the meditation of our hearts. Thoughts are words to
G-d and words are but wind if they be not copied from the thoughts. Lip-labour, though ever so well labored, if that be all, is but lost labour in religion, Matt. 15:8-9.
4. It is not enough that what we say comes from the heart, but it must come from a composed heart, and not from a sudden heat or passion. As the mouth must not be rash, so the heart must not be hasty; we must not only think, but think twice, before we speak, when we are to speak either from G-d in preaching or to G-d in prayer, and not utter any thing indecent and undigested, 1 Cor. 14:15.
5. This condemns careless heartless praying, vain repetitions (Matt. 6:7), repeating our problems over and over. Let us speak to G-d, and of Him, in His own words, words which the Scripture teaches; and let our words, words of our own invention, be few, lest, not speaking by rule, we speak amiss.
G-d is in heaven - where He reigns in glory over us and all the children of men, where He is attended with an innumerable company of holy angels and is far exalted above all our blessing and praise. We are on earth, the footstool of His throne; we are mean and vile, unlike G-d, and utterly unworthy to receive any favour from Him or to have any communion with Him. Therefore we must be very grave, humble, and serious, and be reverent in speaking to Him, as we are when we speak to a great man that is much our superior; and, in token of this, let our words be few, that they may be well chosen, Job 9:14.
[3] For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.
Dreams - Just as dreams come with much brooding, so does foolish utterance come with much speech. Dreams are generally the effect of the business in which we have been engaged during the day.
Multitude of business - As confused dreams, frightful and perplexed, and such as disturb the sleep, are an evidence of a hurry of business which fills our head, so many words and hasty ones, used in prayer, are an evidence of folly reigning in the heart, ignorance of and unacquaintedness with both G-d and ourselves, low thoughts of G-d, and careless thoughts of our own souls.
Multitude of words - We must be sparing of our words in the presence of G-d, that is, we must be reverent and deliberate, not talk to G-d as boldly and carelessly as we do to one another, not speak what comes uppermost, not repeat things over and over, as we do to one another, that what we say may be understood and remembered and may make impression; no, when we speak to G-d we must consider the multiplying of words in our devotions.
Even in common conversation a fool is known by the multitude of words; those that know least talk most (Ecc. 10:11), particularly in devotion; there, no doubt, a prating fool shall fall (Prov. 10:8, 10), shall fall short of acceptance. Those are fools indeed who think they shall be heard, in prayer, for their much speaking.
When you approach His altar, on your lips Set strictest guard; and let your thoughts be pure, fervent, and recollected. Thus prepared, send up the silent breathings of your souls, Submissive to His will.
Threefold Cord
[12] And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.Two - United strength, if an enemy find a man alone, he is likely to prevail against him; with his own single strength he cannot make his part good, but, if he have a second, he may do well enough: two shall withstand him.
If he cannot prevail against one, he certainly cannot prevail against two, and three is like a cord wrapped around him. It is better to be in a situation where people are helping each other.
A threefold cord is not quickly broken has the aura of a traditional proverb.
It is tough to get out of that situation, for a threefold cord is hard to break. The strength of the threefold cord may refer to more than mere physical strength. The advantages of being in real community with others include being able to benefit from the wisdom of others.
In our spiritual warfare we may be helpful to one another as well as in our spiritual work; next to the comfort of communion with G-d, is that of the communion of saints. Two together he compares to a threefold cord; for where two are closely joined in holy love and fellowship, the Messiah will by His Spirit come to them, and make the third, as He joined himself to the two disciples going to Emmaus, and then there is a threefold cord that can never be broken. They that dwell in love, dwell in G-d, and G-d in them.
In the Authentic Jewish Mysticism and thought on the threfolde cord:
1. The verse "a three-fold cord is not quickly broken" is interpreted by our Sages to refer to the three Patriarchs--Abraham, Isaac and Jacob-whose lives formed an unbreakable chain that continues to exist to this very day. Chassidut teaches that this three-fold bond alludes as well to the bond of love connecting souls together.
2. The origin of this cord is the secret of the initial ray of G-d's Infinite light filling all the worlds. This ray of light, which continues to shine and enlighten all existence, is the bond of love between the Creator and His Creation.
3. The root of the word mitzvah ("commandment"), as explained in the Talmud, is "to connect together." The performance of mitzvot are our attempt to return the ray of light to G-d by connecting ourselves and the world we live in to their Source, ever deepening our connection of love of G-d, Torah and Israel.
4. The phenomenon of the cord being three-fold reveals multiple layers of meaning. The letter gimel, whose numerical value is three, is shaped like a walking foot, representing, on different levels, the expression of dynamic movement. In relation to angels, who are referred to as "those who stand," men are referred to as "those who walk": "And I shall make you those who walk amongst those who stand" (Zechariah 3:7).
5. Abraham, Isaac and Jacob represent dynamic response to life's trials and challenges, ever walking forward and upward. The three axis-lines of the sefirot, symbolized by the three Patriarchs, represent the principles of harmony and balance in a world of obvious duality. Herein lies the secret of the Magen David, the star of David, whose form of two intersecting triangles creates an image of symmetry and balance.
6. The vowel in the Hebrew language associated with the sefirah of chesed, lovingkindness, is the segol, a triangular arrangement of three dots. The word segol appears in one of the most crucial verses in the Torah, in which G-d appoints Israel as His special people: "...you shall be to Me the most beloved treasures [segulah] of all people, for Mine is the entire world" (Exodus 19:5). The word "most beloved treasures" has come to be translated as "the chosen people," a phrase replete with meaning and possible misinterpretation. This alludes to the role of the Jewish people as a pivotal balancing energy between the physical and spiritual worlds, creating a holistic and integrated world-view amidst the apparent duality of existence. It is the third Temple which will be called "a House of Prayer for all people," binding everyone together, as we pray fervently on Rosh HaShanah and Yom Kippur: "Let humanity all become a single society.”
7. Another related manifestation of the three-fold cord is the statement of the Sages: "On three things the world stands: on Torah, on service, and on acts of lovingkindness" (Avot 1:2). These three pillars correspond to the three Patriarchs (Torah to Jacob, service to Isaac, and lovingkindness to Abraham), each blazing a pathway in the foundation of rectifying the world.
8. Inasmuch as every Jew has all three of these root-souls within him, he can relate on a very deep level with every other Jew. "All of Israel is responsible one for the other" (Shavuot 39a, Sotah 37a, Rosh Hashanah 29a). This level of responsibility is only possible when one fulfills the commandment "and you shall love your fellow Jew as yourself.”
Muckworm
[Ecc. 4:7] Then I returned, and I saw vanity under the sun.
Qoheleth fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. As it stands this verse seems incomplete: it serves only as a heading for verse 8 in which Qohelet gives an example of what he means by the hebel quality of working to pile up riches.
[8] There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
This ancient description of an individual who has no living heir but who works hard and lives frugally in order to amass wealth resonates with reality in the contemporary world. Qohelet’s opinion, the accumulation of wealth is not a sufficient reason for depriving oneself of the simpler pleasures in life.
There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described:
1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by.
2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (1 John 2:16) because the beholding of it with his eyes is all that the worldling seems to covet. He has enough for his back, for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with.
3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of G-d and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves.
4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him.
5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, "For whom do I labour thus? Do I labour, as I should, for the glory of G-d, and that I may have to give to those that need? Do I consider that it is but for the body that I am laboring, a dying body; it is for others, and I know not for whom--perhaps for a fool, that will scatter it as fast as I have gathered it--perhaps for a foe, that will be ungrateful to my memory?"
It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it is really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose.
Working to achieve community seems to promise more lasting rewards than simply working to become rich.
Qoheleth fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. As it stands this verse seems incomplete: it serves only as a heading for verse 8 in which Qohelet gives an example of what he means by the hebel quality of working to pile up riches.
[8] There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
This ancient description of an individual who has no living heir but who works hard and lives frugally in order to amass wealth resonates with reality in the contemporary world. Qohelet’s opinion, the accumulation of wealth is not a sufficient reason for depriving oneself of the simpler pleasures in life.
There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described:
1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by.
2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (1 John 2:16) because the beholding of it with his eyes is all that the worldling seems to covet. He has enough for his back, for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with.
3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of G-d and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves.
4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him.
5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, "For whom do I labour thus? Do I labour, as I should, for the glory of G-d, and that I may have to give to those that need? Do I consider that it is but for the body that I am laboring, a dying body; it is for others, and I know not for whom--perhaps for a fool, that will scatter it as fast as I have gathered it--perhaps for a foe, that will be ungrateful to my memory?"
It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it is really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose.
Working to achieve community seems to promise more lasting rewards than simply working to become rich.
Proverbial Sluggard
[Ecc. 4:5] The fool foldeth his hands together, and eateth his own flesh.
Fool - Is careless and idle: perceiving that diligence is attended with envy, he runs into the other extreme.
Reminding us that failure or refusal to work at all can have negative consequences, too.
If a person be stupid, and dull, and blundering in their business, they do ill for themselves. The sluggard's argument for the excuse of himself in his idleness, he abuses and misapplies a good truth for his justification, as if, because a little with quietness is better than abundance with strife, therefore a little with idleness is better than abundance with honest labour: thus wise in his own conceit is he, Prov. 26:16.
Our welfare system has allowed sluggards to sit and collect using many excuses for their laziness (don’t have a babysitter for their un-legitimate children, they didn’t stay in school to get their high school certificate for a better job, the system is hindering them from getting ahead. Sluggards are takers not givers, and then bad mouth the hands that feed them, acting like life owes them a living and it becomes a way of life for them and thier offsring.
Fold hands - Excessive toil may be foolish and counterproductive, but we are also fools if we fold our hands and starve to death.
Eateth his own flesh - Wastes his substance, and brings himself to poverty, whereby his very flesh pines away for want of bread. The fool that goes about his work as if his hands were muffled and folded together, that does every thing awkwardly, the sluggard (for he is a fool) that loves his ease and folds his hands together to keep them warm, because they refuse to labour, he eats his own flesh, is a cannibal to himself, brings himself into such a poor condition that he has nothing to eat but his own flesh, into such a desperate condition that he is ready to eat his own flesh for displeasure.
He has a dog's life--hunger and ease. Because he sees active men that thrive in the world envied, he runs into the other extreme; and, lest he should be envied for his right works, he does every thing wrong, and does not deserve to be pitied. Idleness is a sin that is its own punishment.
[6] Better is an handful with quietness, than both the hands full with travail and vexation of spirit.
Better - These are the words of the sluggard, making this apology for his idleness, that his little with ease, is better than great riches got with much trouble.
Handful - Hebrew; One open hand (palm) full of quietness, than both closed hands full of travail.
Quietness - (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh.
In Qohelet’s opinion neither the proverbial sluggard nor the compulsive worker trying to outshine his or her neighbor is worthy of emulation.
He declares that a handful of quietness is better than two hands full of toil towards an unreachable goal, well many that have both their hands full, have more than heart could wish, have a great deal of travail and vexation with it. Those that cannot live on a little, it is to be feared, would not live as they should if they had ever so much.
Without labour and industry no man can get any comfort in life; and he who gives way to idleness and living off a system is the veriest of fools, and making an excuse or an apology for himself and conduct, from the use and profitableness of his sloth.
Fool - Is careless and idle: perceiving that diligence is attended with envy, he runs into the other extreme.
Reminding us that failure or refusal to work at all can have negative consequences, too.
If a person be stupid, and dull, and blundering in their business, they do ill for themselves. The sluggard's argument for the excuse of himself in his idleness, he abuses and misapplies a good truth for his justification, as if, because a little with quietness is better than abundance with strife, therefore a little with idleness is better than abundance with honest labour: thus wise in his own conceit is he, Prov. 26:16.
Our welfare system has allowed sluggards to sit and collect using many excuses for their laziness (don’t have a babysitter for their un-legitimate children, they didn’t stay in school to get their high school certificate for a better job, the system is hindering them from getting ahead. Sluggards are takers not givers, and then bad mouth the hands that feed them, acting like life owes them a living and it becomes a way of life for them and thier offsring.
Fold hands - Excessive toil may be foolish and counterproductive, but we are also fools if we fold our hands and starve to death.
Eateth his own flesh - Wastes his substance, and brings himself to poverty, whereby his very flesh pines away for want of bread. The fool that goes about his work as if his hands were muffled and folded together, that does every thing awkwardly, the sluggard (for he is a fool) that loves his ease and folds his hands together to keep them warm, because they refuse to labour, he eats his own flesh, is a cannibal to himself, brings himself into such a poor condition that he has nothing to eat but his own flesh, into such a desperate condition that he is ready to eat his own flesh for displeasure.
He has a dog's life--hunger and ease. Because he sees active men that thrive in the world envied, he runs into the other extreme; and, lest he should be envied for his right works, he does every thing wrong, and does not deserve to be pitied. Idleness is a sin that is its own punishment.
[6] Better is an handful with quietness, than both the hands full with travail and vexation of spirit.
Better - These are the words of the sluggard, making this apology for his idleness, that his little with ease, is better than great riches got with much trouble.
Handful - Hebrew; One open hand (palm) full of quietness, than both closed hands full of travail.
Quietness - (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh.
In Qohelet’s opinion neither the proverbial sluggard nor the compulsive worker trying to outshine his or her neighbor is worthy of emulation.
He declares that a handful of quietness is better than two hands full of toil towards an unreachable goal, well many that have both their hands full, have more than heart could wish, have a great deal of travail and vexation with it. Those that cannot live on a little, it is to be feared, would not live as they should if they had ever so much.
Without labour and industry no man can get any comfort in life; and he who gives way to idleness and living off a system is the veriest of fools, and making an excuse or an apology for himself and conduct, from the use and profitableness of his sloth.
Faced in Eternity
[Ecc. 3:19] For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.
Befalleth means happening. It is solely the fact that one happening, one event-namely, death – overtakes all things that share mortality. All go to the same place, the grave.
Dieth - Human beings and animals have a similar fate: as the one dieth, so dieth the other.
Preeminence - The word preeminence (advantage) is from the same root as profit and also means what is left over.
Beast - As to their bodies, the change is altogether the same, except the different respects that are paid to them by the survivors. Let a man be buried with the burial of an ass (Jer. 22:19) and what supremacy then has he above a beast? The touch of the dead body of a man, by the Law of Moses, contracted a greater ceremonial pollution than the touch of the carcass even of an unclean beast or fowl. And Qohelet here observes that all go unto one place; the dead bodies of men and beasts decay alike; all are of the dust, in their original, for we see all turn to dust again in their corruption. What little reason then have we to be proud of our bodies, or any bodily accomplishments, when they must not only be reduced to the earth very shortly, but must be so in common with the beasts, and we must mingle our dust with theirs!
[20] All go unto one place; all are of the dust, and all turn to dust again.
Dust - All living things are from the dust, and all turn to dust again.
The words dust and turn are the same ones used in Gen. 3:19. The Hebrew word ruah is translated as breath and as spirit. Both humans and animals were thought to depend on the L-rd for the breath which gave them life.
Death is no respecter of persons or animals!
[21] Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
Who knoweth - as if the text gives us a question for which there is not answer? In the nine places where this expression occurs in Scripture, only three are actually questions (2:19; 6:12 and Esther 4:14.) In the two passages that are similar to out text, it is followed by a direct object. The statement is a rhetorical remark that calls for us to remember that it is G-d who knows the difference between persons and beasts.
Qohelet asserts that human beings cannot know anything for certain about what comes after their lives on earth, also in 6:12; 7:14. This may indicate either that his audience has been speculating in ways which Qohelet hopes to discourage or that he is encouraging or provoking them to consider ideas which previously had not been included or developed in their traditions.
There is nothing at all to indicate whether humans have something more left over or whether the spirit of man goes upward and the spirit of the beast goes down to the earth.
In Gen. 2:19 animals were called living creatures – strong’s number is 5315 meaning soul, living being (with life in the blood),
Soul 1395 Here is the description for soul - - could apply to both man and animals.
1) Soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
a) That which breathes the breathing substance or being, soul, the inner part
b) Living being
c) Living being (with life in the blood)
d) Seat of the appetites
f) Seat of emotions and passions
g) Activity of mind
1) Dubious
h) Activity of the will
1) Dubious
i) Activity of the character
The verbs to go upward and to go downward are active participles with the sign of the article. The concept that people could and did live after death is as old as Enoch himself. The flesh disintegrates into dust as it goes down to the grave.
And Isa. 11:6 and Rev. show that there will be beast and animals in heaven and hell.
It is G-d who will make the final evaluation on life in its totality. Men and women should not live as if G-d were not to be faced in eternity and as if there were nothing more too mortal humans than their flesh that will turn to dust in the grave just as the flesh of animals will. The oral Laws say that even animals will be held accountable for innocent blood shed.
Faced in eternity mankind and beast together, our beloved pets will be there!
Befalleth means happening. It is solely the fact that one happening, one event-namely, death – overtakes all things that share mortality. All go to the same place, the grave.
Dieth - Human beings and animals have a similar fate: as the one dieth, so dieth the other.
Preeminence - The word preeminence (advantage) is from the same root as profit and also means what is left over.
Beast - As to their bodies, the change is altogether the same, except the different respects that are paid to them by the survivors. Let a man be buried with the burial of an ass (Jer. 22:19) and what supremacy then has he above a beast? The touch of the dead body of a man, by the Law of Moses, contracted a greater ceremonial pollution than the touch of the carcass even of an unclean beast or fowl. And Qohelet here observes that all go unto one place; the dead bodies of men and beasts decay alike; all are of the dust, in their original, for we see all turn to dust again in their corruption. What little reason then have we to be proud of our bodies, or any bodily accomplishments, when they must not only be reduced to the earth very shortly, but must be so in common with the beasts, and we must mingle our dust with theirs!
[20] All go unto one place; all are of the dust, and all turn to dust again.
Dust - All living things are from the dust, and all turn to dust again.
The words dust and turn are the same ones used in Gen. 3:19. The Hebrew word ruah is translated as breath and as spirit. Both humans and animals were thought to depend on the L-rd for the breath which gave them life.
Death is no respecter of persons or animals!
[21] Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
Who knoweth - as if the text gives us a question for which there is not answer? In the nine places where this expression occurs in Scripture, only three are actually questions (2:19; 6:12 and Esther 4:14.) In the two passages that are similar to out text, it is followed by a direct object. The statement is a rhetorical remark that calls for us to remember that it is G-d who knows the difference between persons and beasts.
Qohelet asserts that human beings cannot know anything for certain about what comes after their lives on earth, also in 6:12; 7:14. This may indicate either that his audience has been speculating in ways which Qohelet hopes to discourage or that he is encouraging or provoking them to consider ideas which previously had not been included or developed in their traditions.
There is nothing at all to indicate whether humans have something more left over or whether the spirit of man goes upward and the spirit of the beast goes down to the earth.
In Gen. 2:19 animals were called living creatures – strong’s number is 5315 meaning soul, living being (with life in the blood),
Soul 1395 Here is the description for soul - - could apply to both man and animals.
1) Soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
a) That which breathes the breathing substance or being, soul, the inner part
b) Living being
c) Living being (with life in the blood)
d) Seat of the appetites
f) Seat of emotions and passions
g) Activity of mind
1) Dubious
h) Activity of the will
1) Dubious
i) Activity of the character
The verbs to go upward and to go downward are active participles with the sign of the article. The concept that people could and did live after death is as old as Enoch himself. The flesh disintegrates into dust as it goes down to the grave.
And Isa. 11:6 and Rev. show that there will be beast and animals in heaven and hell.
It is G-d who will make the final evaluation on life in its totality. Men and women should not live as if G-d were not to be faced in eternity and as if there were nothing more too mortal humans than their flesh that will turn to dust in the grave just as the flesh of animals will. The oral Laws say that even animals will be held accountable for innocent blood shed.
Faced in eternity mankind and beast together, our beloved pets will be there!
Submission
Submission to G-d's will and providence.
[Ecc. 9] What profit hath he that worketh in that wherein he laboureth?
The inferences drawn from this observation, if our present state be subject to such vicissitude:
1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance: What profit has he that works? All our pains and care will not alter either the changeable nature of the things themselves or the unchallengeable counsel of G-d concerning them.
2. Then we must look upon ourselves as upon our trial in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good, if we make a right use of the disposals of Providence about it, there will be profit in that.
Profit - earthly pursuits, while lawful in their season, are "unprofitable" when made by man, what G-d never intended them to be, the chief good, out of G-d's order, is disappointment. Seeing then all events are out of man's power, and no man can do or enjoy any thing at his pleasure, but only when G-d pleases, as has been showed in many particulars, and is as true and certain in all others, hence it follows, that all men's labors, without G-d's blessing, are unprofitable, and utterly insufficient to make them happy
All our works of advancing ourselves, rubbing shoulders with just the right people, trying to get in front of the class to be noticed, and title seekers and for what – do we think we are the only ones G-d has given gifts or callings to? It is all of "no profit," because not in G-d's time and order, if He even meant it to be. There is a big difference in our will and His will, and His will does not change with every wind that blows in.
[10] I have seen the travail, which God hath given to the sons of men to be exercised in it.
I have seen the travail - not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon G-d tried by every change, and to be trained up to it, and taught both how to want and how to abound, Philippians 4:12.
1. There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world.
2. This toil and this trouble are what G-d has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it.
3. To many it proves a gift. G-d gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and eager of the remaining rest.
4. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more considerate about, than about the event.
Hath given - Which G-d has imposed upon men as their duty; to which therefore men ought quickly to submit.
Exercised - That hereby they might have constant matter of exercise for their diligence, and patience, and submission to G-d's will and providence.
[11] He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
He hath made - by His providence in the government of the world) every thing (which He does either immediately, or by the ministry of men, or other creatures). We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it.
Ever thing –
1. Every thing is as G-d has made it; it is really as He appointed it to be, not as it appears to us.
2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, and is a bright one.
3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of G-d and the comfort of those that trust in Him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of G-d shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deuteronomy 32:4, Eze, 1:18.
Beautiful – excellent or praiseworthy in this context. Qohelet asserts that there is an appropriate time for almost every human activity imaginable. G-d has put eternity into human minds in such a way that we cannot find out what G-d has done from the beginning to the end. G-d has implanted in us an awareness of our inability to know everything we want to know. And G-d has made everything beautiful (praiseworthy) in its appropriate time, but G-d has done so in such a way that we humans cannot find out for sure which times are appropriate for which activities.
In his time – that is, in its proper season (Ps 1:3), opposed to worldlings putting earthly pursuits out of their proper time and place. It is actually masculine singular, raising the possibility that the sentence should be understood to mean that G-d makes everything beautiful in G-d’s own time. Circumstances determine whether a given action is good or bad and a given action can be either right or wrong, depending on what else is going on when it is done.
The world in their heart - We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye G-d's hand in them. The world has not only gained possession of the heart, but has formed prejudices there against the beauty of G-d's works.
G-d has given them capacities to understand the world of nature as reflecting G-d's wisdom in its beautiful order and times (Rom. 1:19, 20). "Everything" answers to "world," in the parallelism.
So that - that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (8:17; Job 26:14; Rom. 11:33; Rev. 15:4).
No man - so man's mental dimness of sight as to the full mystery of G-d's works.
Find out the work - we must wait till the veil be rent, and not accuse G-d's proceedings nor pretend to pass judgment on them. Secret things belong not to us. This incapacity for "finding out" (comprehending) G-d's work is chiefly the fruit of the fall. The worldling ever since, not knowing G-d's time and order, labors in vain, because out of time and place.
Beginning to the end - We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. The hand of G-d is in all those changes; it is He that has made every creature to be that to us which it is, and therefore we must have our eye always upon Him, for He is with us from the beginning to the end.
Who do you submit to – flesh or Spirit?
[Ecc. 9] What profit hath he that worketh in that wherein he laboureth?
The inferences drawn from this observation, if our present state be subject to such vicissitude:
1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance: What profit has he that works? All our pains and care will not alter either the changeable nature of the things themselves or the unchallengeable counsel of G-d concerning them.
2. Then we must look upon ourselves as upon our trial in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good, if we make a right use of the disposals of Providence about it, there will be profit in that.
Profit - earthly pursuits, while lawful in their season, are "unprofitable" when made by man, what G-d never intended them to be, the chief good, out of G-d's order, is disappointment. Seeing then all events are out of man's power, and no man can do or enjoy any thing at his pleasure, but only when G-d pleases, as has been showed in many particulars, and is as true and certain in all others, hence it follows, that all men's labors, without G-d's blessing, are unprofitable, and utterly insufficient to make them happy
All our works of advancing ourselves, rubbing shoulders with just the right people, trying to get in front of the class to be noticed, and title seekers and for what – do we think we are the only ones G-d has given gifts or callings to? It is all of "no profit," because not in G-d's time and order, if He even meant it to be. There is a big difference in our will and His will, and His will does not change with every wind that blows in.
[10] I have seen the travail, which God hath given to the sons of men to be exercised in it.
I have seen the travail - not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon G-d tried by every change, and to be trained up to it, and taught both how to want and how to abound, Philippians 4:12.
1. There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world.
2. This toil and this trouble are what G-d has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it.
3. To many it proves a gift. G-d gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and eager of the remaining rest.
4. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more considerate about, than about the event.
Hath given - Which G-d has imposed upon men as their duty; to which therefore men ought quickly to submit.
Exercised - That hereby they might have constant matter of exercise for their diligence, and patience, and submission to G-d's will and providence.
[11] He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
He hath made - by His providence in the government of the world) every thing (which He does either immediately, or by the ministry of men, or other creatures). We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it.
Ever thing –
1. Every thing is as G-d has made it; it is really as He appointed it to be, not as it appears to us.
2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, and is a bright one.
3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of G-d and the comfort of those that trust in Him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of G-d shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deuteronomy 32:4, Eze, 1:18.
Beautiful – excellent or praiseworthy in this context. Qohelet asserts that there is an appropriate time for almost every human activity imaginable. G-d has put eternity into human minds in such a way that we cannot find out what G-d has done from the beginning to the end. G-d has implanted in us an awareness of our inability to know everything we want to know. And G-d has made everything beautiful (praiseworthy) in its appropriate time, but G-d has done so in such a way that we humans cannot find out for sure which times are appropriate for which activities.
In his time – that is, in its proper season (Ps 1:3), opposed to worldlings putting earthly pursuits out of their proper time and place. It is actually masculine singular, raising the possibility that the sentence should be understood to mean that G-d makes everything beautiful in G-d’s own time. Circumstances determine whether a given action is good or bad and a given action can be either right or wrong, depending on what else is going on when it is done.
The world in their heart - We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye G-d's hand in them. The world has not only gained possession of the heart, but has formed prejudices there against the beauty of G-d's works.
G-d has given them capacities to understand the world of nature as reflecting G-d's wisdom in its beautiful order and times (Rom. 1:19, 20). "Everything" answers to "world," in the parallelism.
So that - that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (8:17; Job 26:14; Rom. 11:33; Rev. 15:4).
No man - so man's mental dimness of sight as to the full mystery of G-d's works.
Find out the work - we must wait till the veil be rent, and not accuse G-d's proceedings nor pretend to pass judgment on them. Secret things belong not to us. This incapacity for "finding out" (comprehending) G-d's work is chiefly the fruit of the fall. The worldling ever since, not knowing G-d's time and order, labors in vain, because out of time and place.
Beginning to the end - We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. The hand of G-d is in all those changes; it is He that has made every creature to be that to us which it is, and therefore we must have our eye always upon Him, for He is with us from the beginning to the end.
Who do you submit to – flesh or Spirit?
G-d's Order
[Ecc. 3:2] A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
1-8 It is worthy of remark, that in all this list there are but two things which may be said to be done generally by the disposal of G-d, and in which men can have but little influence: the time of birth, and the time of death. But all the others are left to the option of man, though
G-d continues to overrule them by His providence; as soon as we are born we begin to die.
To die - And as there is a time to die, so there is a time to rise again, a set time when they that lie in the grave shall be remembered.
Planted - A man can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his "birth" and "death." To try to "plant" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they are in order and season.
[3] A time to kill, and a time to heal; a time to break down, and a time to build up;
A time to kill - when the judgments of G-d are abroad in a land and lay all waste, in wars of self-defense; not in malice. Out of this time and order, killing is murder.
A time to heal - G-d has His times for "healing" (literally, Isa 38:5, 21; figuratively, Deut. 32:39; Hosea 6:1; spiritually, Ps 147:3; Isa 57:19). To heal spiritually, before the sinner feels his wound, would be "out of time," and so harmful. He returns in ways of mercy, and then is a time to heal what He has torn (Hosea 6:1, 2). And to comfort a people after the time that He has afflicted them, Psalms 90:15.
A time to break down - a family, an estate, a kingdom, when it has ripened itself for destruction; but G-d will find a time, if they return and repent, to rebuild what he has broken down.
A time to build up - there is a time, a set time, for the L-rd to build up Zion, Psalms 102:13, 16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for.
[4] A time to weep, and a time to laugh; a time to mourn, and a time to dance;
The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. There is a time when G-d calls to cheerfulness, a time to laugh and dance, and then He expects we should serve Him with joyfulness and gladness of heart.
[5] A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
A time to cast away stones – by breaking down and demolishing defenses, when G-d gives peace in the borders, and there is no more occasions for them, the time for old towers to fall.
A time to gather stones together – for the making of strong-holds, also a time for towers and trophies too to be erected, when national affairs prosper.
A time to embrace – a friend when we find him faithful.
A time to refrain from embracing - when we find a friend is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance.
[6] A time to get, and a time to lose; a time to keep, and a time to cast away;
A time to get – There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn.
A time to lose – when what has been soon got will be soon scattered and cannot be held fast.
A time to keep – when we have use for what we have got, and can keep it without running the hazard of a good conscience.
A time to cast away - when love to G-d may oblige us to cast away what we have, because we must deny the Messiah and wrong our consciences if we keep it and rather to make shipwreck of all than of the faith; when love to ourselves may oblige us to cast it away.
[7] A time to rend, and a time to sew; a time to keep silence, and a time to speak;
A time to rend – the garments, as upon occasion of some great grief.
A time to sew – sew, your garments again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone.
A time to keep silence – A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amos 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Psalms 39:2).
A time to speak - for the glory of G-d and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Believers prudence to know when to speak and when to hold our peace.
[8] A time to love, and a time to hate; a time of war, and a time of peace.
A time to love – and to show ourselves friendly, to be free and cheerful and it is a pleasant time.
A time to hate – when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loath to admit.
A time of war - when G-d draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war
A time of peace - when the sword of the L-rd shall be sheathed and He shall make wars to cease (Psalms 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes G-d has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not.
G-d’s order is not always necessary our order, we are influenced with our surroundings, what society says, never the less, G-d’s order never changes on anything. We need to wrap ourselves around His plan and purpose for our lives and stay with in His order.
1-8 It is worthy of remark, that in all this list there are but two things which may be said to be done generally by the disposal of G-d, and in which men can have but little influence: the time of birth, and the time of death. But all the others are left to the option of man, though
G-d continues to overrule them by His providence; as soon as we are born we begin to die.
To die - And as there is a time to die, so there is a time to rise again, a set time when they that lie in the grave shall be remembered.
Planted - A man can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his "birth" and "death." To try to "plant" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they are in order and season.
[3] A time to kill, and a time to heal; a time to break down, and a time to build up;
A time to kill - when the judgments of G-d are abroad in a land and lay all waste, in wars of self-defense; not in malice. Out of this time and order, killing is murder.
A time to heal - G-d has His times for "healing" (literally, Isa 38:5, 21; figuratively, Deut. 32:39; Hosea 6:1; spiritually, Ps 147:3; Isa 57:19). To heal spiritually, before the sinner feels his wound, would be "out of time," and so harmful. He returns in ways of mercy, and then is a time to heal what He has torn (Hosea 6:1, 2). And to comfort a people after the time that He has afflicted them, Psalms 90:15.
A time to break down - a family, an estate, a kingdom, when it has ripened itself for destruction; but G-d will find a time, if they return and repent, to rebuild what he has broken down.
A time to build up - there is a time, a set time, for the L-rd to build up Zion, Psalms 102:13, 16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for.
[4] A time to weep, and a time to laugh; a time to mourn, and a time to dance;
The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. There is a time when G-d calls to cheerfulness, a time to laugh and dance, and then He expects we should serve Him with joyfulness and gladness of heart.
[5] A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
A time to cast away stones – by breaking down and demolishing defenses, when G-d gives peace in the borders, and there is no more occasions for them, the time for old towers to fall.
A time to gather stones together – for the making of strong-holds, also a time for towers and trophies too to be erected, when national affairs prosper.
A time to embrace – a friend when we find him faithful.
A time to refrain from embracing - when we find a friend is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance.
[6] A time to get, and a time to lose; a time to keep, and a time to cast away;
A time to get – There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn.
A time to lose – when what has been soon got will be soon scattered and cannot be held fast.
A time to keep – when we have use for what we have got, and can keep it without running the hazard of a good conscience.
A time to cast away - when love to G-d may oblige us to cast away what we have, because we must deny the Messiah and wrong our consciences if we keep it and rather to make shipwreck of all than of the faith; when love to ourselves may oblige us to cast it away.
[7] A time to rend, and a time to sew; a time to keep silence, and a time to speak;
A time to rend – the garments, as upon occasion of some great grief.
A time to sew – sew, your garments again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone.
A time to keep silence – A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amos 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Psalms 39:2).
A time to speak - for the glory of G-d and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Believers prudence to know when to speak and when to hold our peace.
[8] A time to love, and a time to hate; a time of war, and a time of peace.
A time to love – and to show ourselves friendly, to be free and cheerful and it is a pleasant time.
A time to hate – when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loath to admit.
A time of war - when G-d draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war
A time of peace - when the sword of the L-rd shall be sheathed and He shall make wars to cease (Psalms 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes G-d has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not.
G-d’s order is not always necessary our order, we are influenced with our surroundings, what society says, never the less, G-d’s order never changes on anything. We need to wrap ourselves around His plan and purpose for our lives and stay with in His order.
Time & Season
[Ecc. 1] To every thing there is a season, and a time to every purpose under the heaven:
Time – to an appointed time set aside for each of the purposes described.
The scope of these verses is to show:
1. G-d by His providence governs the world, and has determined particular things and operations to particular times.
2. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year.
3. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us.
4. We live in a world of changes and therefore have no reason to say; tomorrow shall be as this day, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event.
5. Those things which to us seem most casual and conditional are, in the counsel and foreknowledge of G-d, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor delay a moment.
6. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of G-d, others depend more upon the will of man, but all are determined by the divine counsel.
7. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things.
A season - A certain time appointed by G-d for its being and continuance, which no human wit or providence can alter. And by virtue of this appointment of G-d, all vicissitudes which happen in the world, whether comforts or calamities, come to pass. Which is here added to prove the principal plan that all things are vain, and happiness is not to be found in them, because of their great uncertainty, and flexibility, because they are so much out of the reach and power of men, and wholly in the disposal of G-d.
Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water.
There is a fixed "season" in G-d's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," so there is a lawful "time" for man to carry out his "purposes" and inclinations. G-d does not condemn, but approves of, the use of earthly blessings; it is the abuse that He condemns, the making them the chief end (1 Cor. 7:31). The earth, without human desires, love, taste, joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of them, as of a flood, need control. Reason and revelation are given to control them.
Purpose - Not only natural, but even the voluntary actions of men, are ordered and disposed by G-d. But it must be considered, that he does not here speak of a time allowed by G-d, wherein all the following things may lawfully be done, but only of a time fixed by G-d, in which they are actually done.
Earthly pursuits are no doubt lawful in their proper time and order, but unprofitable when out of time and place according to G-d’s order of things; as for instance, when pursued as the solid and chief good; whereas G-d makes everything beautiful in its season, which man unclearly comprehends. G-d allows man to enjoy moderately and virtuously His earthly gifts. What consoles us amidst the instability of earthly blessings is G-d's counsels are unchallengeable.
I know that there is nothing better for them than to rejoice and to do good in one's lifetime;
Time – to an appointed time set aside for each of the purposes described.
The scope of these verses is to show:
1. G-d by His providence governs the world, and has determined particular things and operations to particular times.
2. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year.
3. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us.
4. We live in a world of changes and therefore have no reason to say; tomorrow shall be as this day, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event.
5. Those things which to us seem most casual and conditional are, in the counsel and foreknowledge of G-d, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor delay a moment.
6. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of G-d, others depend more upon the will of man, but all are determined by the divine counsel.
7. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things.
A season - A certain time appointed by G-d for its being and continuance, which no human wit or providence can alter. And by virtue of this appointment of G-d, all vicissitudes which happen in the world, whether comforts or calamities, come to pass. Which is here added to prove the principal plan that all things are vain, and happiness is not to be found in them, because of their great uncertainty, and flexibility, because they are so much out of the reach and power of men, and wholly in the disposal of G-d.
Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water.
There is a fixed "season" in G-d's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," so there is a lawful "time" for man to carry out his "purposes" and inclinations. G-d does not condemn, but approves of, the use of earthly blessings; it is the abuse that He condemns, the making them the chief end (1 Cor. 7:31). The earth, without human desires, love, taste, joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of them, as of a flood, need control. Reason and revelation are given to control them.
Purpose - Not only natural, but even the voluntary actions of men, are ordered and disposed by G-d. But it must be considered, that he does not here speak of a time allowed by G-d, wherein all the following things may lawfully be done, but only of a time fixed by G-d, in which they are actually done.
Earthly pursuits are no doubt lawful in their proper time and order, but unprofitable when out of time and place according to G-d’s order of things; as for instance, when pursued as the solid and chief good; whereas G-d makes everything beautiful in its season, which man unclearly comprehends. G-d allows man to enjoy moderately and virtuously His earthly gifts. What consoles us amidst the instability of earthly blessings is G-d's counsels are unchallengeable.
I know that there is nothing better for them than to rejoice and to do good in one's lifetime;
Women in church
The Word of G-d proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11-14). In the church, G-d assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world. G-d, through the Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors, which definitely includes preaching to, teaching, and having spiritual authority over men.
Yet another frequent objection to this interpretation of women in ministry is in relation to women who held positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. This objection fails to note some significant factors.
First, Deborah was the only female judge among 13 male judges (Jug. 4:4 – 5:15). She called herself 'mother of Israel'. She was not herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencounters with the forces of the oppressor, living near him (for Hazor and Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles, we may suppose, that brave man had made towards the shaking off of the yoke he could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another. Deborah sat under a fig tree were people sought her out for advice, she did not sit at the gates with the elders.
Huldah was the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas and they communed with her.
Miriam's only connection to leadership was being the sister of Moses and Aaron, she lead the women in dance.
The two most prominent women in the times of the Kings were Athaliah and Jezebel—hardly examples of godly female leadership.
Most significantly, though, the authority of women in the Old Testament is not relevant to the issue. The book of 1 Timothy and the other Pastoral Epistles present a new example for the church—the body of Messiah—and that model involves the authority structure for the church, not for the nation of Israel or any other Old Testament entity, like G-d changed His mind on how He wanted the order of things.
Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Messiah. Priscilla's name is mentioned first, perhaps indicating that she was more “prominent” in ministry than her husband. However, Priscilla is nowhere described as participating in a ministry activity that is in contradiction to 1 Timothy 2:11-14. Priscilla and Aquila brought Apollos into their home and they both discipled him, explaining the Word of G-d to him more accurately (Acts 18:26).
In Romans 16:1, even if Phoebe is considered a “deaconess” instead of a “servant,” that does not indicate that Phoebe was a teacher in the church. “Able to teach” is given as a qualification for elders, but not deacons (1 Timothy 3:1-13; Titus 1:6-9). Elders/bishops/deacons are described as the “husband of one wife,” “a man whose children believe,” and “men worthy of respect.” Clearly the indication is that these qualifications refer to men. In addition, in 1 Timothy 3:1-13 and Titus 1:6-9, masculine pronouns are used exclusively to refer to elders/bishops/deacons.
The structure of 1 Timothy 2:11-14 makes the “reason” perfectly clear. Verse 13 begins with “for” and gives the “cause” of Paul’s statement in verses 11-12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived.” G-d created Adam first and then created Eve to be a “helper” for Adam. This order of creation has universal application in the family (Ephesians 5:22-33) and the church. The fact that Eve was deceived is also given as a reason for women not serving as pastors or having spiritual authority over men, when her husband was right beside her. This leads some to believe that women should not teach because they are more easily deceived. That concept is arguable, but if women are more easily deceived, why should they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? That is not what the text says. Women are not to teach men or have spiritual authority over men because Eve was deceived. As a result, G-d has given men the primary teaching authority in the church.
Many women excel in gifts of hospitality, mercy, teaching, and helps. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22-23), and to proclaim the gospel to the lost (Matthew 28:18-20; Acts 1:8; 1 Peter 3:15).
G-d has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers, or because women are inferior or less intelligent (which is not the case). It is simply the way G-d designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3-5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching men or having spiritual authority over them. This logically would preclude women from serving as pastors/preachers. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with G-d’s plan and His gifting of them.
From Got questions.org
Yet another frequent objection to this interpretation of women in ministry is in relation to women who held positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. This objection fails to note some significant factors.
First, Deborah was the only female judge among 13 male judges (Jug. 4:4 – 5:15). She called herself 'mother of Israel'. She was not herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencounters with the forces of the oppressor, living near him (for Hazor and Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles, we may suppose, that brave man had made towards the shaking off of the yoke he could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another. Deborah sat under a fig tree were people sought her out for advice, she did not sit at the gates with the elders.
Huldah was the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas and they communed with her.
Miriam's only connection to leadership was being the sister of Moses and Aaron, she lead the women in dance.
The two most prominent women in the times of the Kings were Athaliah and Jezebel—hardly examples of godly female leadership.
Most significantly, though, the authority of women in the Old Testament is not relevant to the issue. The book of 1 Timothy and the other Pastoral Epistles present a new example for the church—the body of Messiah—and that model involves the authority structure for the church, not for the nation of Israel or any other Old Testament entity, like G-d changed His mind on how He wanted the order of things.
Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Messiah. Priscilla's name is mentioned first, perhaps indicating that she was more “prominent” in ministry than her husband. However, Priscilla is nowhere described as participating in a ministry activity that is in contradiction to 1 Timothy 2:11-14. Priscilla and Aquila brought Apollos into their home and they both discipled him, explaining the Word of G-d to him more accurately (Acts 18:26).
In Romans 16:1, even if Phoebe is considered a “deaconess” instead of a “servant,” that does not indicate that Phoebe was a teacher in the church. “Able to teach” is given as a qualification for elders, but not deacons (1 Timothy 3:1-13; Titus 1:6-9). Elders/bishops/deacons are described as the “husband of one wife,” “a man whose children believe,” and “men worthy of respect.” Clearly the indication is that these qualifications refer to men. In addition, in 1 Timothy 3:1-13 and Titus 1:6-9, masculine pronouns are used exclusively to refer to elders/bishops/deacons.
The structure of 1 Timothy 2:11-14 makes the “reason” perfectly clear. Verse 13 begins with “for” and gives the “cause” of Paul’s statement in verses 11-12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived.” G-d created Adam first and then created Eve to be a “helper” for Adam. This order of creation has universal application in the family (Ephesians 5:22-33) and the church. The fact that Eve was deceived is also given as a reason for women not serving as pastors or having spiritual authority over men, when her husband was right beside her. This leads some to believe that women should not teach because they are more easily deceived. That concept is arguable, but if women are more easily deceived, why should they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? That is not what the text says. Women are not to teach men or have spiritual authority over men because Eve was deceived. As a result, G-d has given men the primary teaching authority in the church.
Many women excel in gifts of hospitality, mercy, teaching, and helps. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22-23), and to proclaim the gospel to the lost (Matthew 28:18-20; Acts 1:8; 1 Peter 3:15).
G-d has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers, or because women are inferior or less intelligent (which is not the case). It is simply the way G-d designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3-5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching men or having spiritual authority over them. This logically would preclude women from serving as pastors/preachers. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with G-d’s plan and His gifting of them.
From Got questions.org
Authority
37 times in Scripture - Authority and the different meaning of the word in Stongs:
2542
1) authority, power, strength, energy
2) to succeed over or against, overcome, overpower
7235
1) be or become great, be or become many, be or become much, be or become numerous
a) (Qal)
1) to become many, become numerous, multiply (of people, animals, things)
2) to be or grow great
b) (Piel) to make large, enlarge, increase, become many
c) (Hiphil)
1) to make much, make many, have many
a) to multiply, increase
b) to make much to do, do much in respect of, transgress greatly
c) to increase greatly or exceedingly
2) to make great, enlarge, do much
2) (Qal) to shoot
1849
1) power of choice, liberty of doing as one pleases
a) leave or permission
2) physical and mental power
a) the ability or strength with which one is endued, which he either possesses or exercises
3) the power of authority (influence) and of right (privilege)
4) the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed)
a) universally
1) authority over mankind
b) specifically
1) the power of judicial decisions
2) of authority to manage domestic affairs
c) metonymically
1) a thing subject to authority or rule
a) jurisdiction
2) one who possesses authority
a) a ruler, a human magistrate
b) the leading and more powerful among created beings superior to man, spiritual potentates
d) a sign of the husband's authority over his wife
1) the veil with which propriety required a women to cover herself
e) the sign of regal authority, a crown
2715
1) to exercise authority, wield power
1413
1) a prince, a potentate
2) a courtier, high officer, royal minister of great authority
3326
1) with, after, behind
831
1) one who with his own hands kills another or himself
2) one who acts on his own authority, autocratic
3) an absolute master
4) to govern, exercise dominion over one
2542
1) authority, power, strength, energy
2) to succeed over or against, overcome, overpower
7235
1) be or become great, be or become many, be or become much, be or become numerous
a) (Qal)
1) to become many, become numerous, multiply (of people, animals, things)
2) to be or grow great
b) (Piel) to make large, enlarge, increase, become many
c) (Hiphil)
1) to make much, make many, have many
a) to multiply, increase
b) to make much to do, do much in respect of, transgress greatly
c) to increase greatly or exceedingly
2) to make great, enlarge, do much
2) (Qal) to shoot
1849
1) power of choice, liberty of doing as one pleases
a) leave or permission
2) physical and mental power
a) the ability or strength with which one is endued, which he either possesses or exercises
3) the power of authority (influence) and of right (privilege)
4) the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed)
a) universally
1) authority over mankind
b) specifically
1) the power of judicial decisions
2) of authority to manage domestic affairs
c) metonymically
1) a thing subject to authority or rule
a) jurisdiction
2) one who possesses authority
a) a ruler, a human magistrate
b) the leading and more powerful among created beings superior to man, spiritual potentates
d) a sign of the husband's authority over his wife
1) the veil with which propriety required a women to cover herself
e) the sign of regal authority, a crown
2715
1) to exercise authority, wield power
1413
1) a prince, a potentate
2) a courtier, high officer, royal minister of great authority
3326
1) with, after, behind
831
1) one who with his own hands kills another or himself
2) one who acts on his own authority, autocratic
3) an absolute master
4) to govern, exercise dominion over one
Neither Jew nor Greek
Gal. 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 Messiah Y'Shua.
There is neither Jew nor Greek…Not but that there were such in being; and in the churches of Messiah, for the primitive churches consisted of both; but the meaning is, that there is no difference between them, the middle wall of partition being broken down, and that, in the business of justification and salvation, it signified nothing whether a man was a Jew or a Greek; he was never the better for being a circumcised Jew, nor never the worse for being an uncircumcised Gentile; both by nature are equally sinners, and stand in need of the justifying righteousness of Messiah, and the regenerating grace of the Spirit.
All are equally welcome to Messiah, and all have an equal need of Him; all persons of all sects, and conditions, and sexes, who believe in Him, become one family through Him; they are one body, of which He is the head.
There is neither bond nor free.
There were such persons in the world then, and in the churches too; nor does the Gospel dissolve the civil and natural relations and obligations men are in and under to one another, it confirms and secures them; but the sense is, that G-d, in calling, justifying, and saving men, is no respecter of persons, as being high and low, rich and poor, bond or free, servants or masters: He calls, justifies, and saves men of every station and condition of life; in some Heathen nations bond slaves and servants were not admitted, only freemen, to be present at the sacred service, and worship of their deities; but the Gospel makes no such distinction of men in its doctrine, worship, and ordinances, which lie open to all ranks and orders of men.
There is neither male nor female;Among the Heathens also females were not admitted to some of their sacred rites and ceremonies; and among the Jews the males only were concerned in many things both of a civil and religious nature; no female might be heir to an inheritance with a male; females had no share in the civil government, nor in the priesthood; males were to appear three times a year before the L-rd, and, according to their Oral Law, women and servants were exempted; the mark of circumcision, the sign of the covenant made with Abraham and his natural seed, was only upon the males. Between the privileges of men and women there was a great disparity among the Jews. A man might shave his head, and rend his clothes in the time of mourning; a woman was not permitted to do so. A man might impose the vow of nasirate upon his son; a woman could not do this on her daughter. A man might be shorn on account of the nasirate of his father; a woman could not. A man might betroth his daughter; a woman had no such power. A man might sell his daughter; a woman could not. Now under the Gospel dispensation there is no distinction made between male and female as to divine things; as they are alike called by the grace of G-d, they have the same right to Gospel salvation, baptism, the L-rd's supper and fulfilling Prov. 31.
For ye are all one in Messiah Y’Shua;
Being alike chosen in Him, united to Him, redeemed by His blood, justified by His righteousness, regenerated by His Spirit, the children of G-d by faith in Him, and heirs of the same grace and glory, they make, both Jews and Gentiles, bond and free, male and female all equal to His salvation.
There is neither Jew nor Greek…Not but that there were such in being; and in the churches of Messiah, for the primitive churches consisted of both; but the meaning is, that there is no difference between them, the middle wall of partition being broken down, and that, in the business of justification and salvation, it signified nothing whether a man was a Jew or a Greek; he was never the better for being a circumcised Jew, nor never the worse for being an uncircumcised Gentile; both by nature are equally sinners, and stand in need of the justifying righteousness of Messiah, and the regenerating grace of the Spirit.
All are equally welcome to Messiah, and all have an equal need of Him; all persons of all sects, and conditions, and sexes, who believe in Him, become one family through Him; they are one body, of which He is the head.
There is neither bond nor free.
There were such persons in the world then, and in the churches too; nor does the Gospel dissolve the civil and natural relations and obligations men are in and under to one another, it confirms and secures them; but the sense is, that G-d, in calling, justifying, and saving men, is no respecter of persons, as being high and low, rich and poor, bond or free, servants or masters: He calls, justifies, and saves men of every station and condition of life; in some Heathen nations bond slaves and servants were not admitted, only freemen, to be present at the sacred service, and worship of their deities; but the Gospel makes no such distinction of men in its doctrine, worship, and ordinances, which lie open to all ranks and orders of men.
There is neither male nor female;Among the Heathens also females were not admitted to some of their sacred rites and ceremonies; and among the Jews the males only were concerned in many things both of a civil and religious nature; no female might be heir to an inheritance with a male; females had no share in the civil government, nor in the priesthood; males were to appear three times a year before the L-rd, and, according to their Oral Law, women and servants were exempted; the mark of circumcision, the sign of the covenant made with Abraham and his natural seed, was only upon the males. Between the privileges of men and women there was a great disparity among the Jews. A man might shave his head, and rend his clothes in the time of mourning; a woman was not permitted to do so. A man might impose the vow of nasirate upon his son; a woman could not do this on her daughter. A man might be shorn on account of the nasirate of his father; a woman could not. A man might betroth his daughter; a woman had no such power. A man might sell his daughter; a woman could not. Now under the Gospel dispensation there is no distinction made between male and female as to divine things; as they are alike called by the grace of G-d, they have the same right to Gospel salvation, baptism, the L-rd's supper and fulfilling Prov. 31.
For ye are all one in Messiah Y’Shua;
Being alike chosen in Him, united to Him, redeemed by His blood, justified by His righteousness, regenerated by His Spirit, the children of G-d by faith in Him, and heirs of the same grace and glory, they make, both Jews and Gentiles, bond and free, male and female all equal to His salvation.
G-d's Will
He is in one mind, and who can turn Him? His measures are never broken, nor is He ever put upon new counsels, but what He has purposed shall be effected, and all the world cannot defeat nor disannul it. It behooves us therefore to say, "Let it be as G-d wills,’’ as long as it does not change our designs and interests, when G-d’s will is His wisdom. It is therefore as much our interest, as our duty, to bring our wills to the will of G-d.
We must study to answer G-d’s end in all His providences, which is in general to make us to walk closer to Him. G-d wills all that men should fear before Him, to convince them that there is a G-d above them that has a sovereign dominion over them. Whose disposal we are under, we ought to have our eyes ever towards Him, to worship and adore Him, to acknowledge Him in all our ways, to be careful in every thing to please Him, and afraid of offending Him in any thing. G-d thus changes His disposals, and yet is unchangeable in His counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to Him and engage us to do it. That which G-d designs in the government of the world is the support and advancement the order among mankind. Whatever changes we see or feel in this world, we must acknowledge the unbreakable steadiness of G-d’s government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence. We ought not to expend too much energy or anxiety in trying to guarantee that our actions will have permanent results. Whenever G-d does will endure forever, we can neither add to nor take away from that which G-d has done.
G-d will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted to come into
G-d’s full will for our lives.
We must study to answer G-d’s end in all His providences, which is in general to make us to walk closer to Him. G-d wills all that men should fear before Him, to convince them that there is a G-d above them that has a sovereign dominion over them. Whose disposal we are under, we ought to have our eyes ever towards Him, to worship and adore Him, to acknowledge Him in all our ways, to be careful in every thing to please Him, and afraid of offending Him in any thing. G-d thus changes His disposals, and yet is unchangeable in His counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to Him and engage us to do it. That which G-d designs in the government of the world is the support and advancement the order among mankind. Whatever changes we see or feel in this world, we must acknowledge the unbreakable steadiness of G-d’s government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence. We ought not to expend too much energy or anxiety in trying to guarantee that our actions will have permanent results. Whenever G-d does will endure forever, we can neither add to nor take away from that which G-d has done.
G-d will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted to come into
G-d’s full will for our lives.
Women Pastors?
Women are under-appreciated and under-utilized in the church. Male leadership is not to belittle women, for women are of great value in the church and need to be used more and more according to the gifts given them. There are many gifted women who might very well do a better job at preaching and teaching than many men. However, it isn't gifting that is the issue, but G-d's order and calling. What does the Bible say? We cannot come to G-d's word with a social agenda and make it fit our wants. Instead, we must change and adapt to what it says.
Additionally, in the Old Testament in over 700 mentions of priests, every single one was a male. There is not one instance of a female priest.
"There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Messiah Y’Shua," (Gal. 3:28).
This verse is often used to support the idea that women can hold the offices of elder and pastor because there is neither male nor female in the Messiah. Unfortunately, those who use this verse this way have failed to read the context. Verse 23 talks about being under the Law "before faith came" and how we are brought closer to Y’Shua and have become sons of G-d by faith. We are no longer under the letter of the Law, but grace and we are "Abraham's offspring, heirs according to the promise," (v. 29). The point of this passage is that we are all saved by G-d's grace according to the promise of G-d and that it doesn't matter who you are, Jew, Greek, slave, free, male, or female. All are saved the same way, by grace. In that, there is neither male nor female. This verse is not talking about church structure. It is talking about salvation "in the Messiah." It cannot be used to support women as pastors because that isn't what it is talking about. Instead, to find out about church structure and leadership, you need to go to those passages that talk about it: 1 Timothy 2 and Titus 1.
There are women pastors in the world who love their congregations and have stated that they are called by G-d to be pastors. Of course, they had not studyed the Scriptures considering the biblical position, instead, they have usurped the position of men and gone against the norm of Scriptural revelation. Additionally, those who state that they are called by G-d because of the great job they are doing and the gifting they have received are basing their theology upon experience and not Scripture. The issue is simple: arew they submitting to the word of G-d or are they making the word of G-d submit to their desires?
Women did not think about becoming pastors until the war came and the men were no longer allowed into other countrys to preach, but a woman could go as a missonary. So the situation where a woman missionary has converted a group of people, say in the jungle somewhere, and she has established a church and in that church, she is then functioning as a pastor and teacher having authority over men in the body. Liken onto the nurses in the war, they did things doctors had to do, but that did not make them doctors even if they were good at it, and coming back home they were not allowed to play doctor.
Missionary work is not a lone endeavor to be handled by single women, if in some highly unusual set of circumstances there is a woman in a lone situation, it is far more important that the word of G-d be preached and the gospel of salvation go forth to the lost than not. Whether it be male or female, let the gospel be spoken. However, I would say that as soon as there are males mature enough to handle eldership, that she should then establish the proper order of the church as revealed in Scripture and thereby, show her submission to it.
G-d's word clearly tells us that a elder is to be the husband of one wife. A woman cannot qualify for this position by virtue of her being female. Whether anyone likes it or not is irrelevant to the fact that this is what the Bible teaches. We tend to change with societys demands, but the Bible never changes.
Y’Shua was very radical in the way He treated women and involved women in His ministry. In order to appreciate what Y’Shua did, one must understand the culture in which He lived. The Jewish Culture- in the Jewish belief a woman was considered property rather than a person. She either belonged to her father or husband. A male’s morning prayer expressed thanks to G-d that the petitioner was neither a Gentile, a slave, or a woman—such attitudes were the result of heathen influences. While women were somewhat legally inferior under the Law of Moses, practically speaking, wives and mothers in Israel enjoyed the greatest of dignity. Mothers were to be honored (Exodus 20:12) and to rebel against, or show disrespect for, one’s mother was a most serious offense which could be punished by death
(Deut. 21:18; 27:16).
The Greek Culture- the Greeks as a whole held a lower view of women. There were women priestesses in the Greek religions, but these women were most often sacred prostitutes, many of them converting to follow Paul’s teachings. It is clear that Y’Shua disregarded the common practice of the Jews and Greeks and extended His ministry and message to women.
Contrary to custom, Y’Shua allowed women to be deeply involved in His ministry.
The gospels record that there were women who traveled with Him to assist in His work. The gospels do not tell us all of their names, but included in this group of women were Mary Magdalene, Joanna, Susanna, and Mary the mother of James and Joseph (Lk. 8:1-3 & Matt. 27:55-56). Coupled with these examples of women in ministry indicate women should be involved in all aspects of the church’s life ministering with her husband, never without him, team ministry. I could not find any Scripture were Y’Shua allowed the women to preach to a crowd, they were given to hospitality, financial, musical, prophetic, and helps. As a widow, she is hired by the body to become an intercessor as a means to support instead of taking charity. Prophesying is not preaching, being a prophetess does not mean you are preaching to men. Women may teach (Titus 2:3); they may, in certain ways, even teach men. There is a reciprocal teaching in singing (Colossians 3:16), and privately, in conjunction with her husband, Priscilla was involved in teaching Apollos (Acts 18:26). But a woman may not assume the position of teacher, with the man subordinated to the role of student, without violating a New Testament command.
In the early times, almost all Believers meetings were held in private homes. This is were the women were aloud to act as pastors, if their group was made up of only women and children.
In the matter of salvation, both stand on equal footing before G-d. Paul says concerning those who have obeyed the gospel: “There can be no male and female; for ye all are one in Messiah Y’Shua” (Gal. 3:28).
The New Testament authorizes woman a domain of authority within the home. To rule the house” means as the wife and mother in the home, to manage the household affairs. This is the domain and province of woman, in which no man can compete with her. Its greatness and its importance should ever be held up as woman’s divinely intended sphere, in which all her womanly qualities and gifts find full play and happiest gratification. This does not indicate, of course, that woman’s authority in the home equals the man’s. He is the head of the wife and she is to be willingly in subjection to him (Ephesians 5:22, 23). Yet, he should lovingly allow her the freedom to exercise authority in the management of domestic matters, for G-d has ordained it.
Woman was made as a help meet for man—not the reverse (Genesis 2:18, 20), as we shall presently observe, because of these historical facts, the sphere of woman’s activity has been divinely circumscribed.
G-d had not formed woman out of the head, lest she should become proud; nor out of the eye, lest she should lust; nor out of the ear, lest she should be curious; nor out of the heart, lest she should be jealous; nor out of the hand, lest she should be covetous; nor out of the foot, lest she be a busybody; but out of the rib, which was always covered.
The burden of this presentation to show there is no Scriptural authority for women elders, women preachers, or women worship leaders (1 Tim. 2:8), no woman is authorized to serve as an elder, or anyplace over men. The alleged parallel is simply not valid. In the four major contexts where Paul discusses male-female relationships (1 Corinthians 11:2-16; 14:33b-35; Ephesians 5:22-23; 1 Timothy 2:8-15), the principle of subjection, as well as its application to specific situations, are grounded upon historical facts of Old Testament history, and not upon culture.
The New Testament abounds with examples of godly women who, consistent with their assigned roles, served their Master with dignity and honor. G-d’s women make a vital contribution to the kingdom of the Messiah on earth. Whether they are continuing steadfastly in prayer (Acts 1:14), doing good works and alms deeds (Acts 9:36), showing hospitality (Acts 12:12; 16:14; 1 Timothy 5:10), teaching the word in harmony with divine authority (Acts 18:26; Titus 2:3, 4), being good wives (Proverbs 31:10), rearing godly children (2 Timothy 1:5; 3:14, 15), or accomplishing various other commendable tasks, let us “rise up and call them blessed.” And may their name be Legion!
This was a hard one folks. As long as I can remember I have fought for equal rights with men, if women can do the job as good as a man she should get a man’s pay. I have justified things this long, it’s a new day world, but when a friend asked for Scripture to bless women becoming pastors – I could not find any definite one. Culture may change but G-d never does, and whatever reason we may give for Scripture to be written as such – it says ALL Scripture was inspired by G-d.
My studing and researching that I do gives me intimacy with the Father and deeper understanding of the Scriptures, so I do for 2 Tim. 2:15 and if for nothing else for my self.
All this from a woman that has paid the price of going four years to school, top of my class, license and ordain to discover I am limited to women and children is a hard pill to swallow at this time, but I stand corrected.
Additionally, in the Old Testament in over 700 mentions of priests, every single one was a male. There is not one instance of a female priest.
"There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Messiah Y’Shua," (Gal. 3:28).
This verse is often used to support the idea that women can hold the offices of elder and pastor because there is neither male nor female in the Messiah. Unfortunately, those who use this verse this way have failed to read the context. Verse 23 talks about being under the Law "before faith came" and how we are brought closer to Y’Shua and have become sons of G-d by faith. We are no longer under the letter of the Law, but grace and we are "Abraham's offspring, heirs according to the promise," (v. 29). The point of this passage is that we are all saved by G-d's grace according to the promise of G-d and that it doesn't matter who you are, Jew, Greek, slave, free, male, or female. All are saved the same way, by grace. In that, there is neither male nor female. This verse is not talking about church structure. It is talking about salvation "in the Messiah." It cannot be used to support women as pastors because that isn't what it is talking about. Instead, to find out about church structure and leadership, you need to go to those passages that talk about it: 1 Timothy 2 and Titus 1.
There are women pastors in the world who love their congregations and have stated that they are called by G-d to be pastors. Of course, they had not studyed the Scriptures considering the biblical position, instead, they have usurped the position of men and gone against the norm of Scriptural revelation. Additionally, those who state that they are called by G-d because of the great job they are doing and the gifting they have received are basing their theology upon experience and not Scripture. The issue is simple: arew they submitting to the word of G-d or are they making the word of G-d submit to their desires?
Women did not think about becoming pastors until the war came and the men were no longer allowed into other countrys to preach, but a woman could go as a missonary. So the situation where a woman missionary has converted a group of people, say in the jungle somewhere, and she has established a church and in that church, she is then functioning as a pastor and teacher having authority over men in the body. Liken onto the nurses in the war, they did things doctors had to do, but that did not make them doctors even if they were good at it, and coming back home they were not allowed to play doctor.
Missionary work is not a lone endeavor to be handled by single women, if in some highly unusual set of circumstances there is a woman in a lone situation, it is far more important that the word of G-d be preached and the gospel of salvation go forth to the lost than not. Whether it be male or female, let the gospel be spoken. However, I would say that as soon as there are males mature enough to handle eldership, that she should then establish the proper order of the church as revealed in Scripture and thereby, show her submission to it.
G-d's word clearly tells us that a elder is to be the husband of one wife. A woman cannot qualify for this position by virtue of her being female. Whether anyone likes it or not is irrelevant to the fact that this is what the Bible teaches. We tend to change with societys demands, but the Bible never changes.
Y’Shua was very radical in the way He treated women and involved women in His ministry. In order to appreciate what Y’Shua did, one must understand the culture in which He lived. The Jewish Culture- in the Jewish belief a woman was considered property rather than a person. She either belonged to her father or husband. A male’s morning prayer expressed thanks to G-d that the petitioner was neither a Gentile, a slave, or a woman—such attitudes were the result of heathen influences. While women were somewhat legally inferior under the Law of Moses, practically speaking, wives and mothers in Israel enjoyed the greatest of dignity. Mothers were to be honored (Exodus 20:12) and to rebel against, or show disrespect for, one’s mother was a most serious offense which could be punished by death
(Deut. 21:18; 27:16).
The Greek Culture- the Greeks as a whole held a lower view of women. There were women priestesses in the Greek religions, but these women were most often sacred prostitutes, many of them converting to follow Paul’s teachings. It is clear that Y’Shua disregarded the common practice of the Jews and Greeks and extended His ministry and message to women.
Contrary to custom, Y’Shua allowed women to be deeply involved in His ministry.
The gospels record that there were women who traveled with Him to assist in His work. The gospels do not tell us all of their names, but included in this group of women were Mary Magdalene, Joanna, Susanna, and Mary the mother of James and Joseph (Lk. 8:1-3 & Matt. 27:55-56). Coupled with these examples of women in ministry indicate women should be involved in all aspects of the church’s life ministering with her husband, never without him, team ministry. I could not find any Scripture were Y’Shua allowed the women to preach to a crowd, they were given to hospitality, financial, musical, prophetic, and helps. As a widow, she is hired by the body to become an intercessor as a means to support instead of taking charity. Prophesying is not preaching, being a prophetess does not mean you are preaching to men. Women may teach (Titus 2:3); they may, in certain ways, even teach men. There is a reciprocal teaching in singing (Colossians 3:16), and privately, in conjunction with her husband, Priscilla was involved in teaching Apollos (Acts 18:26). But a woman may not assume the position of teacher, with the man subordinated to the role of student, without violating a New Testament command.
In the early times, almost all Believers meetings were held in private homes. This is were the women were aloud to act as pastors, if their group was made up of only women and children.
In the matter of salvation, both stand on equal footing before G-d. Paul says concerning those who have obeyed the gospel: “There can be no male and female; for ye all are one in Messiah Y’Shua” (Gal. 3:28).
The New Testament authorizes woman a domain of authority within the home. To rule the house” means as the wife and mother in the home, to manage the household affairs. This is the domain and province of woman, in which no man can compete with her. Its greatness and its importance should ever be held up as woman’s divinely intended sphere, in which all her womanly qualities and gifts find full play and happiest gratification. This does not indicate, of course, that woman’s authority in the home equals the man’s. He is the head of the wife and she is to be willingly in subjection to him (Ephesians 5:22, 23). Yet, he should lovingly allow her the freedom to exercise authority in the management of domestic matters, for G-d has ordained it.
Woman was made as a help meet for man—not the reverse (Genesis 2:18, 20), as we shall presently observe, because of these historical facts, the sphere of woman’s activity has been divinely circumscribed.
G-d had not formed woman out of the head, lest she should become proud; nor out of the eye, lest she should lust; nor out of the ear, lest she should be curious; nor out of the heart, lest she should be jealous; nor out of the hand, lest she should be covetous; nor out of the foot, lest she be a busybody; but out of the rib, which was always covered.
The burden of this presentation to show there is no Scriptural authority for women elders, women preachers, or women worship leaders (1 Tim. 2:8), no woman is authorized to serve as an elder, or anyplace over men. The alleged parallel is simply not valid. In the four major contexts where Paul discusses male-female relationships (1 Corinthians 11:2-16; 14:33b-35; Ephesians 5:22-23; 1 Timothy 2:8-15), the principle of subjection, as well as its application to specific situations, are grounded upon historical facts of Old Testament history, and not upon culture.
The New Testament abounds with examples of godly women who, consistent with their assigned roles, served their Master with dignity and honor. G-d’s women make a vital contribution to the kingdom of the Messiah on earth. Whether they are continuing steadfastly in prayer (Acts 1:14), doing good works and alms deeds (Acts 9:36), showing hospitality (Acts 12:12; 16:14; 1 Timothy 5:10), teaching the word in harmony with divine authority (Acts 18:26; Titus 2:3, 4), being good wives (Proverbs 31:10), rearing godly children (2 Timothy 1:5; 3:14, 15), or accomplishing various other commendable tasks, let us “rise up and call them blessed.” And may their name be Legion!
This was a hard one folks. As long as I can remember I have fought for equal rights with men, if women can do the job as good as a man she should get a man’s pay. I have justified things this long, it’s a new day world, but when a friend asked for Scripture to bless women becoming pastors – I could not find any definite one. Culture may change but G-d never does, and whatever reason we may give for Scripture to be written as such – it says ALL Scripture was inspired by G-d.
My studing and researching that I do gives me intimacy with the Father and deeper understanding of the Scriptures, so I do for 2 Tim. 2:15 and if for nothing else for my self.
All this from a woman that has paid the price of going four years to school, top of my class, license and ordain to discover I am limited to women and children is a hard pill to swallow at this time, but I stand corrected.
Retain Wisdom
Ps. 111:10 The fear of the L-RD is the beginning of wisdom: a good understanding have all they that do His commandments: His praise endureth for ever.
Prov. 1:7 The fear of the L-RD is the beginning of knowledge: but fools despise wisdom and instruction.
Prov. 1:2 To know wisdom and instruction; to perceive the words of understanding;
1 Cor. 2:13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
Prov. 18:1 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
Ecc. 1:13 And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath G-d given to the sons of man to be exercised therewith.
Prov. 24:14 So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.
1 Cor. 3:19 For the wisdom of this world is foolishness with G-d. For it is written, He taketh the wise in their own craftiness.
Ps. 37:30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
Ecc. 8:1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.
Ecc. 2:26 For G-d giveth to a man that is good in His sight wisdom, and knowledge, and joy: but to the sinner He giveth travail, to gather and to heap up, that He may give to him that is good before G-d. This also is vanity and vexation of spirit.
Isa. 11:1 And the spirit of the L-RD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the L-RD;
Dan. 1:9 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.
Ecc. 2:9 … my wisdom remained with me.
His pleasures did not debauch his judgment and conscience. the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, he was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humoring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them.
Ecc. 10:1 Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.
Wisdom is mentioned in Scripture 234 times – is the spirit of wisdom something you seek?
The Holy Ghost is here to teach us all of the Father’s wisdom and help us when we need recall, that we may maintain spiritual wisdom.
Prov. 1:7 The fear of the L-RD is the beginning of knowledge: but fools despise wisdom and instruction.
Prov. 1:2 To know wisdom and instruction; to perceive the words of understanding;
1 Cor. 2:13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
Prov. 18:1 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
Ecc. 1:13 And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath G-d given to the sons of man to be exercised therewith.
Prov. 24:14 So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.
1 Cor. 3:19 For the wisdom of this world is foolishness with G-d. For it is written, He taketh the wise in their own craftiness.
Ps. 37:30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
Ecc. 8:1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.
Ecc. 2:26 For G-d giveth to a man that is good in His sight wisdom, and knowledge, and joy: but to the sinner He giveth travail, to gather and to heap up, that He may give to him that is good before G-d. This also is vanity and vexation of spirit.
Isa. 11:1 And the spirit of the L-RD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the L-RD;
Dan. 1:9 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.
Ecc. 2:9 … my wisdom remained with me.
His pleasures did not debauch his judgment and conscience. the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, he was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humoring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them.
Ecc. 10:1 Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.
Wisdom is mentioned in Scripture 234 times – is the spirit of wisdom something you seek?
The Holy Ghost is here to teach us all of the Father’s wisdom and help us when we need recall, that we may maintain spiritual wisdom.
Apostles
Ephesians 1:1-2 The title Paul takes to himself, as belonging to him—Paul, an apostle of Y’Shua Christ, he never asserted membership in the Twelve (I Cor. 15:11), the original apostles taught by the Messiah Himself to the work, but rather stood on an independent basis. The Twelve did not recognize Paul as one of the Apostles for the requirement was you needed to know personally the Messiah and had sat at His feet (studying). All Scripture must be back up; Paul is the only one claiming the title of apostle to himself (taking his word for such), like John is the only one that claims ‘he is the most loved.’
The apostles were prime officers in the Way movement, being extraordinary ministers for having lived with the Master (eating, drinking and studying with Him) appointed for a time only. They were furnished by their Messiah with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for preaching and spreading the gospel, starting new places of worship and for governing the movement in its infant state. They were commissioned to go into all the nations and make disciples (the word disciples means ‘students’ that also sat at their feet to learn all that the Master taught them. So the primary duties of the apostles were preaching, teaching, and administration the new places of worship for a time being. Rising up disciples from within the group to take over so he may head on to start another place, but will always be checking back with them to see how they are doing. Has the church been following their examples and putting the five fold in place?
The original twelve are most often called disciples in the gospels, for their primary function during the Messiah’s ministry was to be with Him and learn of Him. But they are also called apostles because Y’Shua imparted to them His authority to preach and to cast out demons (Mark 3:14-15; 6:30).
Paul looked on his apostleship as a demonstration of divine grace and as a call to sacrificial labor rather than an occasion for glorying in the office (I Cor. 15:10). The original twelve rejected him, so he went to minister to the Gentiles. The Jews understood what he was saying but the church has misunderstood many of his teachings for they have not understand the times and settings, many of his converts were from cults.
Paul went about making others apostles but the references in I Cor. 9:5 and 15:7 do not necessarily go beyond the Twelve. Warrant is lacking for making "apostle" the equivalent of "missionary." In the practice of the modern church, prominent pioneer missionaries are often called apostles, but this is only an accommodation of language. In the apostolic age one who held this rank was more than a preacher (II Tim. 1:11). All disciples were supposed to be preachers, but not all were apostles (I Cor. 12:29). Curiously, at one point in the church's life all were busy preaching except the apostles (Acts 8:4). Paul would not have needed to defend his apostleship with such vehemence if he were only defending his right to proclaim the gospel. Alongside the distinctive and more technical use of the word is the occasional employment of it in the sense of messenger (Phil. 2:25; II Cor. 8:23).
Today people are becoming self made apostles, looking for a title rather than a service.
It was characteristic of the apostles and necessary:
1. That they should have seen the L-rd, and been able to testify of Him and of His resurrection from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15).
2. They must have been immediately called to that office by the Messiah (Luke 6:13; Gal. 1:1).
3. It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thess. 2:13).
4. Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is the rendering of the same Greek word, elsewhere rendered "apostle."
Where Each OF The Twelve Apostles Preached, And Where He Met His End.
1. Peter preached the Gospel in Pontus, and Galatia, and Cappadocia, and Betania, and Italy, and Asia, and was afterwards crucified by Nero in Rome with his head downward, as he had himself desired to suffer in that manner.
2. Andrew preached to the Scythians and Thracians, and was crucified, suspended on an olive tree, at Patrae, a town of Achaia; and there too he was buried.
3. John, again, in Asia, was banished by Domitian the king to the isle of Patmos, in which also he wrote his Gospel and saw the apocalyptic vision; and in Trajan s time he fell asleep at Ephesus, where his remains were sought for, but could not be found.
4. James, his brother, when preaching in Judea, was cut off with the sword by Herod the tetrarch, and was buried there.
5. Philip preached in Phrygia, and was crucified in Hierapolis with his head downward in the time of Domitian, and was buried there.
6. Bartholomew, again, preached to the Indians, to whom he also gave the Gospel according to Matthew, and was crucified with his head downward, and was buried in Allanum, [1976] a town of the great Armenia. [1977]
7. And Matthew wrote the Gospel in the Hebrew tongue, [1978] and published it at Jerusalem, and fell asleep at Hierees, a town of Parthia.
8. And Thomas preached to the Parthians, Medes, Persians, Hyrcanians, Bactrians, and Margians, [1979] and was thrust through in the four members of his body with a pine spears [1980] at Calamene, [1981] the city of India, anti was buried there.
9. And James the son of Alphaeus, when preaching in Jerusalem. was stoned to death by the Jews, and was buried there beside the temple.
10. Jude, who is also called Lebbaeus, preached. to the people of Edessa, [1982] and to all Mesopotamia, and fell asleep at Berytus, and was buried there.
11. Simon the Zealot, [1983] the son of Clopas, who is also called Jude, became bishop of Jerusalem after James the Just, and fell asleep and was buried there at the age of 120 years.
12. And Matthias, who was one of the seventy, was numbered along with the eleven apostles, and preached in Jerusalem, and fell asleep and was buried there.
The apostles were prime officers in the Way movement, being extraordinary ministers for having lived with the Master (eating, drinking and studying with Him) appointed for a time only. They were furnished by their Messiah with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for preaching and spreading the gospel, starting new places of worship and for governing the movement in its infant state. They were commissioned to go into all the nations and make disciples (the word disciples means ‘students’ that also sat at their feet to learn all that the Master taught them. So the primary duties of the apostles were preaching, teaching, and administration the new places of worship for a time being. Rising up disciples from within the group to take over so he may head on to start another place, but will always be checking back with them to see how they are doing. Has the church been following their examples and putting the five fold in place?
The original twelve are most often called disciples in the gospels, for their primary function during the Messiah’s ministry was to be with Him and learn of Him. But they are also called apostles because Y’Shua imparted to them His authority to preach and to cast out demons (Mark 3:14-15; 6:30).
Paul looked on his apostleship as a demonstration of divine grace and as a call to sacrificial labor rather than an occasion for glorying in the office (I Cor. 15:10). The original twelve rejected him, so he went to minister to the Gentiles. The Jews understood what he was saying but the church has misunderstood many of his teachings for they have not understand the times and settings, many of his converts were from cults.
Paul went about making others apostles but the references in I Cor. 9:5 and 15:7 do not necessarily go beyond the Twelve. Warrant is lacking for making "apostle" the equivalent of "missionary." In the practice of the modern church, prominent pioneer missionaries are often called apostles, but this is only an accommodation of language. In the apostolic age one who held this rank was more than a preacher (II Tim. 1:11). All disciples were supposed to be preachers, but not all were apostles (I Cor. 12:29). Curiously, at one point in the church's life all were busy preaching except the apostles (Acts 8:4). Paul would not have needed to defend his apostleship with such vehemence if he were only defending his right to proclaim the gospel. Alongside the distinctive and more technical use of the word is the occasional employment of it in the sense of messenger (Phil. 2:25; II Cor. 8:23).
Today people are becoming self made apostles, looking for a title rather than a service.
It was characteristic of the apostles and necessary:
1. That they should have seen the L-rd, and been able to testify of Him and of His resurrection from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15).
2. They must have been immediately called to that office by the Messiah (Luke 6:13; Gal. 1:1).
3. It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thess. 2:13).
4. Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is the rendering of the same Greek word, elsewhere rendered "apostle."
Where Each OF The Twelve Apostles Preached, And Where He Met His End.
1. Peter preached the Gospel in Pontus, and Galatia, and Cappadocia, and Betania, and Italy, and Asia, and was afterwards crucified by Nero in Rome with his head downward, as he had himself desired to suffer in that manner.
2. Andrew preached to the Scythians and Thracians, and was crucified, suspended on an olive tree, at Patrae, a town of Achaia; and there too he was buried.
3. John, again, in Asia, was banished by Domitian the king to the isle of Patmos, in which also he wrote his Gospel and saw the apocalyptic vision; and in Trajan s time he fell asleep at Ephesus, where his remains were sought for, but could not be found.
4. James, his brother, when preaching in Judea, was cut off with the sword by Herod the tetrarch, and was buried there.
5. Philip preached in Phrygia, and was crucified in Hierapolis with his head downward in the time of Domitian, and was buried there.
6. Bartholomew, again, preached to the Indians, to whom he also gave the Gospel according to Matthew, and was crucified with his head downward, and was buried in Allanum, [1976] a town of the great Armenia. [1977]
7. And Matthew wrote the Gospel in the Hebrew tongue, [1978] and published it at Jerusalem, and fell asleep at Hierees, a town of Parthia.
8. And Thomas preached to the Parthians, Medes, Persians, Hyrcanians, Bactrians, and Margians, [1979] and was thrust through in the four members of his body with a pine spears [1980] at Calamene, [1981] the city of India, anti was buried there.
9. And James the son of Alphaeus, when preaching in Jerusalem. was stoned to death by the Jews, and was buried there beside the temple.
10. Jude, who is also called Lebbaeus, preached. to the people of Edessa, [1982] and to all Mesopotamia, and fell asleep at Berytus, and was buried there.
11. Simon the Zealot, [1983] the son of Clopas, who is also called Jude, became bishop of Jerusalem after James the Just, and fell asleep and was buried there at the age of 120 years.
12. And Matthias, who was one of the seventy, was numbered along with the eleven apostles, and preached in Jerusalem, and fell asleep and was buried there.
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