Sermon Tone Analysis

Overall tone of the sermon

This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
0.55LIKELY
Disgust
0.48UNLIKELY
Fear
0.1UNLIKELY
Joy
0.48UNLIKELY
Sadness
0.54LIKELY
Language Tone
Analytical
0.69LIKELY
Confident
0UNLIKELY
Tentative
0UNLIKELY
Social Tone
Openness
0.94LIKELY
Conscientiousness
0.5LIKELY
Extraversion
0.58LIKELY
Agreeableness
0.59LIKELY
Emotional Range
0.66LIKELY

Tone of specific sentences

Tones
Emotion
Anger
Disgust
Fear
Joy
Sadness
Language
Analytical
Confident
Tentative
Social Tendencies
Openness
Conscientiousness
Extraversion
Agreeableness
Emotional Range
Anger
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9
Title:  *THE WOMAN’S ROLE IN THE CHURCH*
Text:  Selected (New American Standard Version quoted)
Author:  Ralph Sorter
Introduction:
            Someone once said, “Being a woman is a terribly difficult task since it consists principally in dealing with men.”
With the exception of a couple of societies, women have had a very difficult position when compared to man.
The struggle for acceptance has been a long one.
Culture and tradition have played a significant role in what women can and cannot do within a society.
The acceptance women are finding in this current century is quite new in view of their role through history.
The caution to heed in the woman’s role in the church is that we not let culture and traditions interfere with our interpretation of Scripture in this matter.
Even the view of women under the old covenant might hinder our view of the woman’s role in the church if we approach it with bias.
Therefore the purpose of this study is to approach the woman’s role in the church by clarifying what is Scriptural and what is cultural.
Scriptural exegesis leads to clear conclusions if we are able to remove our cultural biases.
Exegesis results in unity with all passages if it is done properly.
You will not have to make an exception rule if you have properly interpreted the Scriptures.
Our study of women begins with her first occurrence: the Garden of Eden.
Man was created first and God saw that he was incomplete, so He made woman to be a helpmate at his side.
As Peter says, woman is the weaker vessel (1 Pet.
3:7), so Satan attacked the first couple at the weaker link.
Adam was at fault too in relinquishing his leadership about whether to follow the serpent’s temptation and tasted the forbidden fruit also.
What resulted from the fall is a curse that has plagued relationships and women’s roles through the ages.
Let’s look at the curse.
*Gen.
3:16*  /“To the woman He said, ‘I will greatly multiply your pain in childbirth, in pain you will bring forth children; yet your *desire* will be for your husband, and he will *rule* over you.’”/
(emphasis mine)  /Desire/ in the Hebrew is /teshuqah/, which means, “to raise the head above, to desire to take the role of authority, to dominate.”
You could say the poison of the curse is for woman to want to raise her head above man’s to usurp his authority.
Equally, man received an injection of poison with the curse, and his poison is found in the meaning of the word for /rule/ in the Hebrew, /mashal/, which means, “to sit in an elevated position to rule, to subdue.”
Therefore, when man sees woman raising her head above him, he has desire to subdue her, pounding that head back down.
Clearly this is the result of the poison and it should not be this way.
To get another view of the usage of these two words we only need to look to the next chapter, in *Gen.
4:6-7*.
The setting is of Cain and Abel offering sacrifices to the Lord.
Abel’s is accepted and Cain’s is not.
Cain’s jealousy turns to murderous anger.
God sees it raising its ugly head in his heart, so He speaks to Cain about it: /“Then the LORD said to Cain, ‘Why are you angry?
And why has your countenance fallen?
If you do well, will not your countenance be lifted up?
And if you do not do well, sin is crouching at the door; and its *desire* is for you, but you must *master* it.’”/
(emphasis mine)
            In this text, /desire/ is the same Hebrew word /teshuqah/, and /master/ is the same Hebrew word /mashal/.
In this passage you have a jealous man with whom Satan is knocking at his heart’s door with rage.
The anger wants to raise its ugly head and take charge, but God cautioned Cain that he must subdue it, push its head down, or he was going to take this into dangerous territory.
The Scriptures reveal he was not able to subdue it, and sin raised its ugly head and led to murder of his brother.
Now we clearly see the intent of these Hebrew words and the poison that resulted from the curse.
The antidote for the poison is found in the New Testament in *Ephesians 5:21-26*/.
“Be subject to one another in the fear of Christ.
Wives, be subject to your own husbands, as to the Lord.
For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body.
But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.
Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word.”/
Paul states in verse 21 that when it comes to standing before the Lord and subjecting ourselves to each other spiritually, we stand on equal ground.
Next comes the antidote for the ugly poison that was injected clear back in the Garden of Eden.
The wife is to be submissive to her husband as she would to Christ, and the husband is to love his wife as Christ loves us.
Satan attacked Eve first and convinced Adam that it was OK to eat the forbidden fruit.
Therefore, for her protection, God made man to be her sanctifying leader.
God tells the wives to submit to their husbands.
But to make sure the husband does not overpower and subdue her, He commands husbands to love their wives just as Jesus would if He were in their place.
It makes sense that this is God’s plan to overcome the curse from the Garden.
She wants to raise her head up and usurp his authority, so God says to submit.
When he sees her do that, he wants to push that head down and subdue her, so God says to love her, sanctify her, and wash her with the Word.
Spiritually, man and woman find their equality in Jesus Christ.
*Galatians 3:28* says, /“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 Christ Jesus.”/
But now, what about the woman’s role in the church?
Everything previous has set the tone for the words we find Paul writing in *1 Cor.
11:3-10*  /“But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.
Every man who has something on his head while praying or prophesying disgraces his head.
But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved.
For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head.
For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man.
For man does not originate from woman, but woman from man; for indeed man was not created for the woman’s sake, but woman for the man’s sake.
Therefore the woman ought to have a symbol of authority on her head.”/
Verse 3 is a critical verse to those that follow.
This verse defines what Paul means by “head” in the verses to follow.
/“Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.”
/ Now look at verse 5:  /“Every woman who has her head uncovered while praying or prophesying disgraces her head (her husband), for she is one and the same as the woman whose head is shaved.”/
The veil was a symbol of submitting to her husband and being under his authority and protection.
It is understood in this verse that in public worship it was now all right for women to pray and prophesy, but they were to be under their husband’s authority.
If what she was to pray or prophesy met her husband’s approval, she could then contribute to public worship.
This is amplified in verse 10 where Paul says, “Therefore the woman ought to have a symbol of authority on her head.”
The veil was the symbol of being under her husband’s authority.
This is further clarified in *Titus 2:4-5*.
/“…so that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.”/
Therefore, could not a woman speak, pray, participate in worship, prophesy or teach if the content met with the husband’s and the church leader’s approval?
If a woman wanted to teach where there were men willing to sit under her teaching, could not the church leaders preview the content for unity with the church’s doctrine and stand?
Otherwise, how do you have so many women participating in worship, speaking and prophesying throughout the Scriptures if they are to keep silent altogether?
To come to that conclusion is poor hermeneutics at the basic level.
You cannot have a correct interpretation of a single passage if it conflicts with other passages.
Who are those women throughout the Scriptures that did so?
1.      Miriam.
/“Miriam the prophetess, Aaron’s sister, took the timbrel in her hand, and all the women went out after her with timbrels and with dancing.
Miriam answered them, ‘Sing to the LORD, for He is highly exalted; the horse and his rider He has hurled into the sea.’”/ (Ex.
15:20-21)
2.      Deborah.
/“Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time.
She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment.”/
(Judg.
4:4-5)
3.      Huldah.
/“So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the Second Quarter); and they spoke to her.
She said to them, Thus says the LORD God of Israel, ‘Tell the man who sent you to me, thus says the LORD, behold, I bring evil on this place and on its inhabitants, even all the words of the book which the king of Judah has read.
Because they have forsaken Me and have burned incense to other gods that they might provoke Me to anger with all the work of their hands, therefore My wrath burns against this place, and it shall not be quenched.’”
/(2 Ki.22:14-17)
4.      Anna.
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9