Bible demeans women. Really?

The charge that the Bible demeans women is a prominent and potent critique in contemporary discourse, powerfully articulated by leading secular thinkers. Figures like Dr. Richard Dawkins, in his book The God Delusion, point directly to Old Testament laws treating women as property and New Testament commands for their submission as clear evidence of the text's misogyny. Similarly, the late Dr. Christopher Hitchens frequently referred such passages to support his claim that religion is fundamentally "contemptuous of women," while neuroscientist Dr. Sam Harris argues that relying on these ancient texts for moral guidance is dangerous, with the subordinate status of women serving as a prime example of how religious dogma can perpetuate social harm and inequality. 

Together, their critiques frame the Bible not merely as a historical document with outdated views, but as a source of ongoing moral and social problems, focusing the debate squarely on the content and impact of its most challenging verses.

When reading the Bible, particularly ancient texts, we encounter passages that can be challenging for modern readers. The concept of what is "demeaning" is often shaped by our contemporary understanding of equality, rights, and gender roles.

Many passages in the Bible reflect the patriarchal culture in which they were written. Whether these passages are prescriptive (setting a divine standard for all time) or descriptive (reflecting the culture of the time) is a central point of theological debate.

Below are some of the key verses from the New International Version (NIV) that are frequently referred in discussions about the Bible's portrayal of women. For each, I will provide the verse itself, explain why it is often interpreted as demeaning, and then include the common theological or historical context that offers a different perspective.

1. On Submission in Marriage

These are some of the most debated verses regarding women's roles.

The Verses:

Ephesians 5:22-24: "Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything."

Colossians 3:18: "Wives, submit yourselves to your husbands, as is fitting in the Lord."

1 Peter 3:1: "Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives."

Why They Are Seen as Demeaning:

These passages are often interpreted as commanding female subordination, reducing a wife to an inferior role who must obey her husband unconditionally. The word "submit" can imply a lack of agency, equality, and personal autonomy, suggesting a power imbalance where the man has ultimate authority in the marriage.

Context and Counter-Interpretations:

The Preceding Verse (Ephesians 5:21)

The command to wives is preceded by Ephesians 5:21, which says, "Submit to one another out of reverence for Christ." Many theologians argue this sets the stage for mutual submission, not a one-way hierarchy.

The Husband's Role 

The subsequent verses (Ephesians 5:25-33) command husbands to love their wives "as Christ loved the church and gave himself up for her." This is interpreted as a call to self-sacrificial love and servant leadership, not domination. The husband's "headship" (kephalē in Greek) is argued to mean "source" or "servant leader" rather than "ruler."

Historical Context

These instructions were given within the Roman Empire's highly patriarchal "household codes." Some scholars argue that Paul was not creating a new hierarchy but was instead radically redefining it by demanding love and sacrifice from the husband, which was a revolutionary concept at the time.

2. On Silence and Teaching in the Church

The Verses:

1 Timothy 2:11-14: "A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner."

1 Corinthians 14:34-35: "Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church."

Why They Are Seen as Demeaning:

On the surface, these verses appear to be a clear prohibition against women holding leadership or teaching roles in the church. They explicitly silence women and bar them from authority over men, using the story of Eve's deception as a basis. This has been used for centuries to exclude women from ministry and leadership.

Context and Counter-Interpretations:

Specific Heresy

Many scholars believe 1 Timothy was written to combat a specific Gnostic heresy in Ephesus, which may have been promoted by uneducated or newly converted women who were misusing their newfound freedom in Christ. The prohibition, therefore, is seen as a specific, local, and temporary instruction, not a universal command. The Greek word for "assume authority" (authentein) is rare and has a connotation of "domineering" or "usurping authority," not simply exercising leadership.

Disruptive Questions

In 1 Corinthians, Paul is addressing a chaotic and disorderly worship service. The instruction for women to be silent may have been to stop disruptive questioning during the service, a problem rooted in a culture where women were largely uneducated and would be asking their husbands questions.

Contradiction with Other Passages

These verses appear to contradict other passages where women are seen prophesying (1 Corinthians 11:5) and serving as leaders and teachers, such as Priscilla (who taught Apollos in Acts 18:26) and Phoebe, a deacon (Romans 16:1).

3. On Women in the Old Testament Law

The Verses:

Leviticus 12:1-5: A woman who gives birth to a son will be ceremonially unclean for seven days, but if she gives birth to a daughter, she will be unclean for two weeks. The subsequent period of purification is also twice as long for a daughter.

Numbers 5:11-31: This passage details the "test for an unfaithful wife," a ritual where a woman accused of adultery by her jealous husband (with no evidence) is forced to drink bitter water to determine her guilt. There is no corresponding test for a husband.

Deuteronomy 22:28-29: "If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her, and he can never divorce her."

Why They Are Seen as Demeaning:

These laws reflect a society where women were often viewed as property. Their value was tied to their virginity and their role as child-bearers. The purification laws imply that giving birth to a female is a greater source of "uncleanness." The adultery test places the burden of proof entirely on the woman, and the rape law seems to prioritize the financial compensation to the father and the "solution" of marriage over the woman's well-being and consent.

Context and Counter-Interpretations:

Cultural Framework

These laws were established over 3,000 years ago in a tribal, ancient Near East context. Theologians argue that while these laws seem barbaric by modern standards, they may have offered a measure of protection for women that was absent in surrounding cultures.

A "Protective" Measure?

In the case of the rape law, for example, a woman who was not a virgin would have been unmarriageable and likely destitute. The law forced the perpetrator to provide for her for life. While it is a deeply problematic solution to a modern reader, in that specific cultural context, it may have been seen as a way of preventing the woman from being cast out.

Progressive for its Time

Scholars argue that the Old Testament law, while patriarchal, was often more progressive than the laws of neighboring civilizations (e.g., the Code of Hammurabi) by granting women certain rights and protections they otherwise would not have had.

4. Counterbalancing Perspectives in the Bible

It's also important to note that the Bible contains many passages and stories that portray women in powerful, respected, and crucial roles. A full picture includes:

Created in God's Image

Genesis 1:27 states, "So God created mankind in his own image, in the image of God he created them; male and female he created them." This is a foundational verse for the equality of the sexes.

Jesus's Treatment of Women

Jesus consistently broke cultural taboos in his interactions with women. He spoke to the Samaritan woman at the well (John 4), defended the woman caught in adultery (John 8), and had female followers and patrons (Luke 8:1-3). The first witnesses to his resurrection, the most important event in Christianity, were women (Matthew 28:1-10).

Women as Leaders

Women like Deborah was a judge who led Israel (Judges 4-5), Esther saved her people, and Priscilla was a respected teacher in the early church. Paul refers to Phoebe as a "deacon" and a "benefactor of many" (Romans 16:1-2) and to Junia as "outstanding among the apostles" (Romans 16:7).

Equality in Christ

Galatians 3:28 is a key text for many who advocate for egalitarianism: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus."

5. Conclusion

Thus the Bible, reveals a collection of texts written across many centuries and in vastly different cultural contexts. There are verses that, when read through a modern lens, are undoubtedly troubling and appear to demean women.

The interpretation of these verses is at the heart of ongoing debates within Christianity. Some see them as timeless, divine commands establishing a complementarian (different but equal roles) structure. Others see them as culturally bound texts that must be understood in their historical context and re-evaluated in light of the Bible's broader, overarching message of liberation and equality found in the person and teachings of Jesus Christ.