TEXT: I Timothy 5:9-10

SUBJECT: The Godly Woman: in Church

An effective preacher judges his audience and tailors the sermon appropriately. Jesus did that. He spoke gently and reassuringly to the downtrodden, "not breaking the bruised reed or quenching the smoking flax". But when attacked by the proud rulers, He answered in kind: "Scribes, Pharisees, hypocrites, you are like painted sepulchers, beautiful on the outside, but full of dead men's bones and all uncleanness". Paul did the same: "I have become all things to all men that by all means I might save some". And so it is good to fit the sermon for the audience--not to compromise or to smooth over doctrine to please your hearers. But to preach on those things they (and not someone else) need to hear.

This brings me to the issue: "What should the godly woman do in church?" If I were speaking to at a Pentecostal or Charismatic meeting, I would spend my time telling them "what she should not do": pray, prophesy, teach, or usurp authority over a man.

But the audience I face is not Pentecostal or Charismatic, are you? You know (most of you, at least) that the godly woman should not occupy places of leadership in the assembly.

But I wonder if you can answer the question: "What should the godly woman do in church?" You know what she should not do. But what should she do? If she supplies nothing and plays no part, why is she brought into its membership? Or better yet, why do you bring her to church at all?

A negative answer just won't do. The Holy Spirit has given each member of the church gifts for the benefit of all. Thus, your wife or mother or daughter has something to do at church.

And the Scripture before us offers the best summary I know of.

Before looking at it closely, however, let's pull back and look at the "big picture". Why was I Timothy written? 3:15 leaves no doubt: "I write so that you may know how to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth". The Epistle, therefore, was written about "church life".

Next, why was our text written? 5:9 explains: "Do not let a widow under sixty years old be taken into the number..." The early churches took care of its indigent widows. But not every bereaved woman was eligible. Minimum standards were set. If a woman did not qualify, she was left to the care of someone else. But some ladies did measure up. And so they were brought into "the number". Now, what sort of things were required of them? Obviously, they were public things. If they were not, how would they be known? Furthermore, they were public things done in the church. Otherwise, why would assembly "owe" them a living? Hence, these widows had long served the church.

Therefore, women have something to do in the church.

This is corroborated by several New Testament examples. Romans 16 is the best place. There, we learn: "Phoebe was a servant of the church in Cenchrea". "Priscilla was a fellow worker in Christ Jesus". "Mary labored much for us". "Junia was Paul's fellow prisoner and was of note among the Apostles". And "Tryphena and Tryphosa labored in the Lord". Were these women "out of their place" in the Roman church? If so, why did Paul salute them instead of bawling them out?

What then should the godly woman be doing in church?

According to our text, she ought to be:

But what is included in this "every good work"? It seems to me that these "works" coincide with her gifts. Every Christian woman has gifts--not necessarily the same or same number of gifts--but gifts nonetheless. She is to use them.

For some, it is the gift of mercy. She can sympathize with a suffering friend and just knows the right thing to say. She ought to use that gift.

For another, it is the gift of "giving". Some women have money at their disposal. They would do well to share it with the less fortunate.

For another, "teaching". Now, I know what you're thinking: "Women should not teach in the church". To which I say: "Amen". But how about outside the assembly? Did Priscilla sin in helping Apollos to understand "the way of the Lord more perfectly?" Or, may "older women teach the younger women to love their husbands, to love their children, to be keepers at home, to be discreet, chaste, good, and obedient to their husbands"? I think so. And so, why reprove your sister for doing what God has called and enabled her to do?

In short, whatever the godly can do consistent with her calling in life, is the "good works" which she should "diligently follow".

What will the good sister gain from her efforts?

A good conscience. The respect of God's people (Being put in "the number" was a great honor). The approval of her family, I hope (the virtuous woman's husband and children "rise up and call her `blessed'"). And, the endorsement of heaven: "Well done you good and faithful servant" awaits every woman of character and good works.

But this brings me to two final thoughts: the churches ought to honor godly women. Their role is important, and ought to be encouraged and prayed for with regularity. We ought also to avoid the nit-picking that makes them afraid to even try to do something--lest they err. We ought to not go beyond the Bible in placing restrictions on their activity. "Do not add to His word, lest He reprove you and you be found a liar".

Second, husband ought to give their wives the opportunity to serve the church. This doesn't mean she should be absent six night a week, helping others. But be reasonable: can't you watch the children once in a while, to allow your wife to help others? Can't you cook one meal per month so that she can bring food to a shut-in? Couldn't you be a little less demanding than you are? It is a bad thing to tie up the Lord's people by our own selfishness and inconsideration. And this includes your wife. How about "dwelling with her according to knowledge" for a change?

May God make you ladies and girls worthy servants of the church. For Christ's sake. Amen.