In Bible Times, Were Women Property?

The answer to today’s title question is important because it not only reflects on the value placed on women, but it’s a topic that is frequently an objection people raise in why they are not interested in reading the Bible or following Christ.

We’re returning to the apologetics blog Stand to Reason with Greg Koukl. This was their tenth most popular post in 2017. Clicking the title below will take you to the article and over 150 comments.

Did Old Testament Men Treat Their Wives Like Property?

Every once in a while, I’ll hear someone throw out the idea that men in the Old Testament treated their wives like property as if it’s an obvious, accepted fact. I’m not convinced it’s true. Granted, I’m sure there were some men who did, just as there are terrible husbands now; but in the main, the passages I read in the Bible about husbands and wives don’t look at all like men viewing their wives as property. Here are a few verses that come to mind.

The first is a law in Deuteronomy:

When a man takes a new wife, he shall not go out with the army nor be charged with any duty; he shall be free at home one year and shall give happiness to his wife whom he has taken. (Deut. 24:5)

By law, a newly married man had to be free for a year in order to “give happiness to his wife.” It seems significant that the stated goal is to make the wife happy. For a year. By law. If women were considered property, I could imagine a law saying the husband should be free to enjoy his wife for a year, but not one saying he should be free to make her happy for a year. And the fact that this was a law means it was a society-wide value. The whole society would have to be behind this in order for it to work—in order for a man to stay at home for a year, bringing happiness to his wife.

Next, look at Song of Solomon—an entire book of the Bible dedicated to a relationship between a man and a woman.

You have made my heart beat faster, my sister, my bride;
You have made my heart beat faster with a single glance of your eyes.
With a single strand of your necklace.
How beautiful is your love, my sister, my bride!
How much better is your love than wine…. (4:9–10)

And the woman is given equal time in this book:

He has brought me to his banquet hall,
And his banner over me is love….
My beloved is mine, and I am his…. (2:4, 16)

I was asleep but my heart was awake.
A voice! My beloved was knocking;
Open to me, my sister, my darling,
My dove, my perfect one! …
I arose to open to my beloved;
And my hands dripped with myrrh,
And my fingers with liquid myrrh,
On the handles of the bolt…. (5:2–5)

Again, there’s no hint here that the man views the woman as his property. Neither do we find such a view in the description of the “excellent wife” in Proverbs 31; rather, we see respect, honor, and appreciation:

[H]er worth is far above jewels.
The heart of her husband trusts in her,
And he will have no lack of gain….
She considers a field and buys it;
From her earnings she plants a vineyard….
Strength and dignity are her clothing,
And she smiles at the future.
She opens her mouth in wisdom,
And the teaching of kindness is on her tongue….
Her children rise up and bless her;
Her husband also, and he praises her, saying:
“Many daughters have done nobly,
But you excel them all.”

It’s reasonable to expect that the literature and Law that served as the foundation of their society (i.e., the Old Testament) both shaped and reflected the values of that Old Testament society.

There are also examples of individual men who don’t fit the wives-as-property narrative. I often think of the kindness of Hannah’s husband towards her when she was unable to have children:

Elkanah her husband said to her, “Hannah, why do you weep and why do you not eat and why is your heart sad? Am I not better to you than ten sons?” (1 Sam. 1:8)

And listen to this interaction between Boaz and Ruth:

Boaz replied to her, “All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. May the Lord reward your work, and your wages be full from the Lord, the God of Israel, under whose wings you have come to seek refuge…. Then he said [after Ruth expressed a desire for marriage], “May you be blessed of the Lord, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of excellence.” (Ruth 2:11–12; 3:10–11)

One might object, “But men paid a ‘bride price’ for their wives!” True, but it certainly doesn’t follow that they believed they bought their wives and thought of them as property. The money paid by a man to a woman’s parents proved the man valued her and could take care of her (this seems similar to an engagement ring today), and it expressed indebtedness to the parents.

We see this practice when Jacob works for many years in order to earn the right to marry Rachel:

Now Jacob loved Rachel, so he said, “I will serve you seven years for your younger daughter Rachel.” … So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her. (Gen. 29:18–20)

It was his love for Rachel that compelled him to serve her father for seven years. This does not come across as a misogynistic business transaction. Consider, also, this interaction between Rebekah and her parents when Abraham’s servant sought to bring her home as a bride for Isaac:

[T]hey said, “We will call the girl and consult her wishes.” Then they called Rebekah and said to her, “Will you go with this man?” And she said, “I will go.” Thus they sent away their sister Rebekah and her nurse with Abraham’s servant and his men…. [S]he became [Isaac’s] wife, and he loved her…. (Gen. 24:57–59)

Throughout the Bible, we see interactions like this as a rule, not as exceptions (though, of course, there are exceptions of bad behavior, just as there are today). All verses in the Old Testament (particularly in the Law), since they come from a culture unfamiliar to us, ought to be interpreted in light of passages like the ones quoted above. There’s a tendency for people to jump to the worst possible interpretation of everything, but that isn’t fair to the text. The sense I am left with after reading the Bible as a whole is that men loved and appreciated their wives, just as they do today.

 

Women’s Role In Marriage

In the early days of Christianity 201, where the motto is, after all, “Digging a Little Deeper;” we weren’t afraid to tackle controversial topics. So today, I am including an article by author Mary Kassian that appeared at the True Woman blog. This is part two of a three-part discussion, the link to part one is below and I encourage you to watch for the third. While you may not agree, there are many scripture links here that are worth clicking. And if you’re single, or male, or both, remember that marriage is often used in scripture as a picture of Christ’s relationship to His Church.  To read this at source, click here.

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FYI: This is Mary Kassian’s second post in a three-part series on the complementarian view of male-female relationships—what it is and what it is not.

In the movie The Matrix, the main character, Neo, is offered a choice between swallowing a red pill or a blue pill. The blue pill would allow him to remain in the Matrix, an illusionary computer-generated world. The red pill would lead to his escape out of the Matrix and into the real world. It was an either/or scenario. He couldn’t have it both ways.

The Evangelical world often frames the discussion about gender roles in “either/or” scenarios. Women are led to believe they only have two choices: They can choose to swallow the red pill of mutuality or the blue pill of complementarity—but not both.

I want to firmly stake the claim that complementarity and mutuality are not either/or concepts. The exact opposite is true. Complementarity embraces mutuality. Complementarians desire mutuality as much as egalitarians do. Our point of difference is not mutuality but rather our respective views on the means whereby this will be achieved.

• Complementarians claim we achieve mutuality by embracing God-given male-female role distinctions.
• Egalitarians claim we achieve mutuality by embracing the fact that no such distinctions exist.

The question is definitely not about which viewpoint upholds the dignity, honor, full personhood, and mutuality of woman. They both do. We merely disagree on the route the Bible says we must take to reach the destination. But this disagreement is no small matter.

Acknowledging the Both/And

Complementarians believe God created male and female to reflect complementary truths about Jesus. Role distinction and mutuality in a redeemed male-female relationship reflect characteristics of the Godhead and of Christ’s relationship to the Church. Yes, practically, this involves males stepping up to the plate to head up both individual and corporate church families. But no, this doesn’t logically necessitate wooden, unilateral relationships where men boss women around. On the contrary, complementarity solicits cooperation, togetherness, and mutuality. It calls for a profound reciprocity.

Complementarity solicits cooperation, togetherness, and mutuality.

Instead of either/or, authors of the Bible acknowledge the both/and. When they discuss distinct male-female roles, they almost always frame up the conversation within the context of male-female mutuality. For example:

• The Genesis creation account emphasizes that male and female were both created in the image of God and that both were given dominion over the earth (Gen. 1:26–28).
• In Ephesians 5, Paul correlates the relationship between a husband and wife to the relationship between Christ and the Church. He advocates distinct gender-based roles but emphasizes the “one flesh” and “one body” nature of the relationship. He emphasizes that “we (male and female together) are members of his (Christ’s) body.”
• In 1 Corinthians 11, Paul points out differing roles in the Godhead and draws a parallel to the husband-wife relationship: “the head of every man is Christ, the head of the wife is her husband, and the head of Christ is God” (v. 3). He also emphasizes male-female mutuality: “Nevertheless, in the Lord woman is not independent of man nor man of woman; for as woman was made from man, so man is now born of woman” (vv. 11–12).
• After directing wives to submit to husbands, Peter is careful to direct husbands to honor their wives. He reminds men that women are “heirs with you of the grace of life” (1 Peter 3:7).

Complementarians ought to clearly acknowledge the “both/and” nature of complementarity and mutuality when we speak of gender roles. To fail to do this paints an incomplete picture. In male-female relationships, as in the Body of Christ as a whole, our differences ought to be the foundation and catalyst for a profound unity and mutuality.

Complementary and Mutuality in Marriage

In His Word, God has given us some sex-specific assignments. He instructs me to respect my husband as the team leader of our family unit. He instructs my husband to be a good leader—a self-sacrificial, loving one who looks out for the best interests of his wife and family. But He also gives us both a host of instructions about His expectations of everyone. Though we’ve been assigned different positions, there are many clear responsibilities my husband and I have toward one another as followers of Christ. They include the instructions to:

• Love one another (John 15:12).
• Outdo one another in showing honor (Rom. 12:10).
• Live in harmony with one another (Rom. 12:16).
• Have the same care for one another (1 Cor. 12:25).
• Serve one another (Gal. 5:13).
• Be humble, gentle, and patient with one another (Eph. 4:2).
• Be kind and tenderhearted to one another (Eph. 4:32).
• Forgive one another (Eph. 4:32).
• Sing truth to one another (Eph. 5:19).
• Admonish one another in all wisdom (Col. 3:16).
• Encourage one another (1 Thess. 5:11).
• Exhort one another every day (Heb. 3:13).
• Stir up one another to love and good works (Heb. 10:24).
• Confess sins to one another (James 5:16).
• Pray for one another (James 5:16).
• Use your gifts to serve one another (1 Peter 4:10).
• Clothe yourselves with humility toward one another (1 Peter 5:5).
• Regard the other as more significant than yourself (Phil. 2:3–4).
• Do good and share with one another (Heb. 13:16).
• Don’t provoke one another (Gal. 5:26).
• Don’t envy one another (Gal. 5:26).
• Don’t grumble against one another (James 5:9).
• Don’t seek your own good, but the good of the other (1 Cor. 10:24).
• Don’t be motivated by selfish ambition (Phil. 2:3–4).
• Increase and abound in love for one another (1 Thess. 3:12).

The Game Plan

All of our common responsibilities are to be carried out in the context of relationships in which God has delegated some individuals—like the husband of each family unit—the additional responsibility to provide loving team leadership in his respective corner of the field (Eph. 5:21–32).

Yes, it’s true that some Christian men don’t take their assigned responsibility seriously. Yes, it’s true that men fail. But the same could be said of women. When I read the list, I am conscience-stricken about my own short-comings.

The fact that some people don’t carry through on the game plan doesn’t mean the plan is a bad one. Nor does it mean we should hold a collective mutiny and declare a free-for-all. It just means we need to work harder to execute the game plan in the way God has designated.

Joanna, A Disciple of Jesus

^{Luke 8:1} After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, ² and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; ³ Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.  

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^{Luke 24:1} But very early on Sunday morning the women went to the tomb, taking the spices they had prepared. ² They found that the stone had been rolled away from the entrance. ³ So they went in, but they didn’t find the body of the Lord Jesus. ⁴ As they stood there puzzled, two men suddenly appeared to them, clothed in dazzling robes.

⁵ The women were terrified and bowed with their faces to the ground. Then the men asked, “Why are you looking among the dead for someone who is alive? ⁶ He isn’t here! He is risen from the dead! Remember what he told you back in Galilee, ⁷ that the Son of Man^[b] must be betrayed into the hands of sinful men and be crucified, and that he would rise again on the third day.”

⁸ Then they remembered that he had said this. ⁹ So they rushed back from the tomb to tell his eleven disciples—and everyone else—what had happened. ¹⁰ It was Mary Magdalene, Joanna, Mary the mother of James, and several other women who told the apostles what had happened. ¹¹ But the story sounded like nonsense to the men, so they didn’t believe it.

Today’s reading is from Jeff Lucas; and first appeared in the UK bi-monthly devotional book Lucas on Life — an offshoot of CWR’s other subscription devotional, Selwyn Hughes’ Every Day With Jesus — in November of 2005.

What does a real Christian look like?  Is it enough to believe the right things, attend church regularly, read the Bible and pray — or should there be some more startling evidence that God is at work?  The letter of James insists that when God is really at work in us, then fruit can be seen.

We don’t want to be followers of “mere” religion that makes us feel good, but does nothing else.  S. H. Miller, dean of Harvard Divinity School, says, “Religion which is interested only in itself, in its prestige and success, in its institutions and ecclesiastical niceties is worse than vanity; it is essentially incestuous.”

For some answers we turn to a lady called Joanna.  She is only mentioned twice in the Bible — both times by Luke in his gospel.  But Joanna — a member of Jesus traveling band and one of the first to hear of the resurrection — is a heroine worthy of our reflection because her life was radically transformed by Jesus.  We’ll see that her priorities, her spending patterns, her domestic life — all were dynamically affected by the power of God that had either delivered her from sickness, dark powers, or both.

Let’s follow in her footsteps.

Jeff Lucas also adds as a reading for the day this passage in James:

^{James 2:14} What good is it, dear brothers and sisters, if you say you have faith but don’t show it by your actions? Can that kind of faith save anyone? ¹⁵ Suppose you see a brother or sister who has no food or clothing, ¹⁶ and you say, “Good-bye and have a good day; stay warm and eat well”—but then you don’t give that person any food or clothing. What good does that do?

¹⁷ So you see, faith by itself isn’t enough. Unless it produces good deeds, it is dead and useless.

¹⁸ Now someone may argue, “Some people have faith; others have good deeds.” But I say, “How can you show me your faith if you don’t have good deeds? I will show you my faith by my good deeds.”

¹⁹ You say you have faith, for you believe that there is one God. Good for you! Even the demons believe this, and they tremble in terror. ²⁰ How foolish! Can’t you see that faith without good deeds is useless?

²¹ Don’t you remember that our ancestor Abraham was shown to be right with God by his actions when he offered his son Isaac on the altar? ²² You see, his faith and his actions worked together. His actions made his faith complete. ²³ And so it happened just as the Scriptures say: “Abraham believed God, and God counted him as righteous because of his faith.” He was even called the friend of God. ²⁴ So you see, we are shown to be right with God by what we do, not by faith alone.

²⁵ Rahab the prostitute is another example. She was shown to be right with God by her actions when she hid those messengers and sent them safely away by a different road. ²⁶ Just as the body is dead without breath, so also faith is dead without good works.

Scriptures quoted from the New Living Translation (NLT)