Does “No Male and Female…In Christ” Mean Women May Preach?


by Wes | Feb 24, 2016 | Church

There are several arguments people use to justify women in the pulpit, but one that’s frequently used is the argument from Galatians 3:28. The apostle Paul wrote, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”Many argue this passage proves there should be no gender role distinctions in the church and women ought to be allowed to preach in the assembly. Let’s discuss this passage and see if that is really what it means.
人們使用幾個論點作為女人講道的正當理由, 而一個經常使用的論點是加拉太書3:28。使徒保羅寫道: 「並不分猶太人、希利尼人,自主的、為奴的,或男或女,因為你們在基督耶穌裡都成為一了。」許多人認為, 這段經文證明了教會不應存在性別角色的區別, 應允許婦女在聚會中講道。讓我們來討論這個經節, 看看這是否真的是它的意思。

The Argument in Favor of Women Preaching

After Adam and Eve ate the fruit in the Garden, God told Eve, her husband would “rule over” her (Genesis 3:16). Many argue that male leadership is simply a consequence of mankind’s Fall, not the way God wanted things to be. They believe Jesus’ death took away all of the consequences of the Fall and set things right, erasing distinct gender roles.
亞當和夏娃在伊甸園裡吃了果子後, 上帝告訴夏娃, 她的丈夫會「管轄」她(創世記3:16)。許多人認為, 「男性領導」僅僅是人類墮落的後果, 而非上帝原本希望的那樣。他們相信耶穌的死帶走了墮落的所有後果, 導正了事情, 抹去了性別角色差異。

They believe Galatians 3:28 proves this point. Admittedly, if someone simply read this verse out-of-context, it might be easy to see how he or she could come to this conclusion.
他們相信加拉太書3:28 證明了這一點。誠然, 如果有人只是斷章取義地閱讀這一個經節, 可以很容易了解他(她) 會得出這個結論。

What Was Paul Really Talking About? 保羅真正在說的是什麼?

The apostle Paul wrote the book of Galatians to rebuke the heresy that if Gentiles wanted to be part of the family of God, they needed to be circumcised and keep the Law of Moses. In other words, the false teachers claimed Gentiles could not be justified in the sight of God unless they became proselyte Jews.
使徒保羅寫了加拉太書, 指責異端所說的「若外邦人想要成為神家中的一分子, 他們需要受割禮, 並遵守摩西的律法」。換句話說, 假教師聲稱, 除非外邦人成為改信猶太教的猶太人, 否則不能在上帝眼中稱義。

Paul’s primary point in chapters 3 and 4 was: when someone responds in faith, being baptized into Christ – whether that person is a Jew, a Gentile, a slave, a freeman, a man, or a woman – he or she becomes an “heir.” And in order to be an “heir,” you had to be a son. Slaves were not heirs. Daughters were not heirs. Only sons were heirs.

保羅在第3和第4章的主要觀點是: 當有人以信心回應(福音), 受浸歸入基督-不管那個人是猶太人、外邦人、奴隸、自由人、男人或女人-他或她成為了一位「後嗣/裔」。而要想成為「後嗣/裔」, 你原本必須是兒子。奴隸不是後嗣(繼承人)。女兒不是繼承人。只有兒子是才繼承人。

This is the beautiful truth that is often lost in gender-neutral translations of the Bible. When the word “sons” is translated “children,” the point Paul is making is destroyed. When women are baptized into Christ, they “receive adoption as sons” (4:5). That is, they become “heirs according to promise.”
這是在《聖經》性別中立翻譯中經常消失的美好真理。當「兒子」這個詞被翻譯成「孩子」時, 保羅所提出的觀點就被摧毀了。當婦女受浸歸入基督時她們「得著兒子的名分」(4: 5)。也就是說, 她們變為「應許的後嗣」。

Paul is not talking about gender roles; in fact, his primary point isn’t even about gender, it’s about Jews and Gentiles. He is talking about the fact that those who seek to be justified by the Law of Moses are not God’s sons – they are not heirs – only those who have faith in Christ are heirs.
保羅不是在談論性別角色;事實上, 他的主要觀點甚至與性別無關, 而是關於猶太人和外邦人。他說的是, 那些尋求被摩西律法稱義的人不是神的兒子-他們不是後嗣-只有那些信基督的人才是後嗣。

But Aren’t Men and Women Equal in Christ? 但在基督裡男女不是平等的嗎?

At this point, I can almost hear people saying, “Yeah, but if men and women have equal standing with God, shouldn’t they be able to do the same things? Doesn’t this imply, if men can preach, women should be allowed to preach as well?”
在這一點上, 我幾乎可以聽到人們說: 「是的, 但如果男人和女人面對神的地位是平等的, 他們難道不應該能做同樣的事情嗎?這難道不意味著, 如果男人能講道, 女人也應該被允許講道嗎?」

It is absolutely true that men and women have equal standing with God. But the fact that God calls men to lead is not an indication of woman’s inequality.


When discussing how a Christian man should treat his wife, the apostle Peter wrote, “Show her honor as a fellow heir of the grace of life” (1 Peter 3:7). Peter made the same point Paul made, wives are fellow heirs with their husbands. As such, they should be shown “honor.” But that doesn’t mean Peter taught there was no distinction in roles. In the same context, Peter commends “holy women who hoped in God,” like Sarah, who “obeyed Abraham, calling him lord” (1 Peter 3:5-6). He encouraged Christian women to imitate Sarah’s example.
在討論一個基督徒應該如何對待他的妻子時, 使徒彼得寫道: 「她是與你一同承受生命之恩的,所以要敬重她。」(彼得3: 7)。彼得說的和保羅說的一樣, 妻子和丈夫是生命之恩的共同繼承人。因此, 女人應該被「敬重」。但這並不是說彼得教導(男女)角色是沒有差別的。在同一章的上下文, 彼得稱讚「仰賴神的聖潔婦人」, 如撒拉「聽從亞伯拉罕, 稱他為主」(彼得前書3: 5-6)。他鼓勵女性基督徒去學習撒拉的榜樣。

Interestingly, Peter didn’t tell women, “But things are different now. The curse has been lifted. You don’t have to be in subjection any longer.” No, even as “fellow heirs,” women were still told to be in submission.
有趣的是, 彼得沒有告訴女人, 「但現在情況不同了。詛咒已經解除了。妳不必再服從了。」不, 即使作為「生命之恩的共同繼承人」, 女性仍然被告知要順服。

What is the Application of the Phrase? 如何應用這節經文?

Then how should Christians apply the phrase, “there is no male and female…in Christ”? First, we must keep it in the context in which it was written. We must remember that Paul is not talking about roles at all, but about the fact that we are all “heirs” in Christ. Secondly, we must not apply this in a way that contradicts other passages of Scripture, but must allow other passages to enrich our understanding.

The application is two-fold:
那麼基督徒應該如何應用這句話, 「並不分⋯⋯或男或女⋯⋯在基督耶穌裡都成為一了」?首先, 我們必須將其放在上下文中看。我們必須記住, 保羅根本不是在談論角色, 而是在談論我們都是在基督裡的「後嗣/繼承人」這一事實。其次, 我們不能以與《聖經》其他部分相矛盾的方式適用這節經文, 而必須讓其他部分增加我們的理解。


  1. No one has to be circumcised, or follow the Law of Moses, in order to receive adoption as God’s sons (Galatians 3-4).
  2. Male Christians should treat their Christian sisters with respect and honor, because they are fellow heirs of the grace of life (1 Peter 3:7).
  3. 沒有人需要受割禮, 或遵循摩西的律法, 才能得著神兒子的名分(加拉太書3-4)。
  4. 男性基督徒應該以重視和敬重的態度對待他們的基督教姐妹, 因為她們是生命之恩的共同繼承人(彼得前書3: 7)。

What About Women’s Roles in the Church? 女性在教會中的角色為何呢?

In ministries that range from education to benevolence, Christian women all across the world are following in the footsteps of Phoebe, who was a faithful “servant of the church” and “patron of many” (Romans 16:1-2). These women are “fellow heirs” and their ministries are just as important as the work of any preacher, deacon, or elder.
從教育到仁愛的事工, 全世界的基督教婦女都在跟隨非比的腳步, 非比是一位忠實的「教會僕人」和「許多人的幫助者」(羅馬書16: 1-2)。這些婦女是「共同的後嗣」, 而她們的事工和任何傳道人、執事或長老的工作一樣重要

【小編:所有中文聖經的版本都把羅馬書16: 1中的「minister」誤翻為「執事」,其實本應翻作「僕人」。這個翻譯的錯誤使人誤以為女人也可以作執事deacons。然而,從「提摩太前書3:12」就可以看出執事的資格之一,就是「作一個婦人的丈夫」,由此可見執事首先必須要是一位男性基督徒。不幸的是,3:11的「wives」又被誤翻為「女執事」,其實接續第10節,指的是「執事的太太」。這些不求甚解的錯誤有如滾雪球般,使得很多宗派以為女執事乃為聖經設立的職位。】

There is no contradiction between the fact that women, like Phoebe, could accurately be called “ministers” (servants) and the fact that women are told to be in submission. We see this throughout Scripture:
如同非比, 婦女可以被準確地稱為「福音工作者(僕人)」,這與其被教導要順服的事實並無矛盾。貫穿《聖經》,我們看到了以下這些:

  • Christian wives are to submit to their husbands as the church submits to Christ (Ephesians 5).
    基督徒的妻子要順服她們的丈夫, 如同教會順服基督(以弗所書5)。
  • Even when Christians had miraculous gifts, women were told to show submission when exercising them (1 Corinthians 11:2-16) and they were not allowed to exercise speaking gifts in the assembly (1 Corinthians 14:26-40).
    即使當時的基督徒有神蹟的恩賜【小編:第一世紀時】, 婦女也被告知在行神蹟時要顯示順服(哥林多前書11:2-16), 她們不允許在聚會中行使講道的恩賜(哥林多前書14:26-40)。
  • Christian women were told to “learn in quietness and submission” (1 Timothy 2:11).
  • Christian women were not permitted “to teach or to exercise authority over a man” (1 Timothy 2:12).

This should NOT be scandalous or repulsive to Christians. All Christians have to practice submission. Submission is at the very heart of Christianity. Even Christ – the very Son of God – was submissive (see Philippians 2). We ought to celebrate and embrace submission, rather than trying to shirk it at every turn.
對基督徒而言,這不該是可恥的或令人厭惡的。所有的基督徒都必須學習順服。「順服」是基督教的核心。就連基督-神的兒子-也是順服的(見腓立比書2)。我們應該頌揚和接受「順服」, 而不是試圖在每一個轉彎處迴避它。

The Bottom Line 結語

Women are absolutely equal to men, but they do not have the same roles as men. My wife is equal with me, but we do not have the same roles. She is the wife, I am the husband. She is the mother, I am the father. Our distinct roles – and even my headship of the family – are not indications of inequality, but of our mutual submission to the created order of things (see 1 Timothy 2:13).
女人與男人絕對平等, 但她們的角色與男人不一樣。我的妻子和我是平等的, 但我們沒有同樣的角色。她是妻子, 我是丈夫。她是母親, 我是父親。我們獨特的角色-甚至是我的家庭領導地位-並不是不平等的象徵, 而是我們彼此順服於事物被造的秩序(見提摩太前書2:13)。

Twisting Galatians 3:28 to allow women to preach, shows disregard for the context of the passage and disregard to the rest of what Scripture says about women’s roles.

扭曲加拉太書3:28 進而允許女性講道, 顯示出對聖經上下文的忽視, 也無視於《聖經》在其他地方對女性角色的說法。

I love you and God loves you,

Wes McAdams

編譯:Joyce Che-Chen Yang

The Way to Be Rich

*Digested and Edited from the Original:  Jon Macon

The way to be rich

But through Christ’s poverty, we have the opportunity to become truly rich.

It is through Christ’s sacrifice that we have redemption, reconciliation with God, the remission of sins, and freedom from sin (Isa. 53:5-6; Matt. 26:28; Luke 24:47;John 3:16-18; Acts 2:38; Acts 5:30-31;Acts 10:34-43; Acts 20:28; Rom 3:24-25;Rom. 5:6-11; 1 Cor. 5:7; 1 Cor. 10:16;Eph. 1:7; Eph. 2:13; Eph. 4:32; Eph. 5:2;Col. 1:13-14, Col. 1:18-22; Heb. 9:11-14,22-28; Heb. 10:4-23, 26-29; Heb. 12:22-24; Heb. 13:12-13, 20-21; 1 Pet 1:2, 18-19; 1 John 1:7; 1 John 5:6,8; Rev. 1:5-6;Rev. 5:9-10; Rev. 7:14; Rev. 12:11).

All spiritual riches and blessings are found in Christ Jesus (2 Cor. 8:9; Eph. 1:3; Php.4:19; 1 Tim. 6:17-18; 2 Pet. 1:3; James 1:4; James 2:5; 3 John 2; Rev. 2:9).  We have the opportunity to see this glory of the Lord and have the same mind in us (Php. 2:5-8).  The glory of the New Testament is described in 2 Corinthians3:18: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

When we have the mind of Christ, changed into his image, we have the ultimate and eternal riches.  “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4:16-18).

Finally, when we have followed Christ in this life, and are conformed to his image, we have the promise of partaking of the glory that he has again in Heaven.  In anticipation of receiving his request to have his glory restored, Christ also prayed in John 17:24 that we would be able to partake of that glory with him: “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.”

Jon Macon


但是 如果不能長期待在那裡
溯溪完之後  真的很想多接近大自然
小白熊死會了  也沒有關係
像我這樣的罪人   似乎只能以此勉勵自己


文/ 闕石原