Women and Work-Life Balance

This paper was written for a course on the Christian life that looked specifically at the theology of work. Right now, I'm pretty sure this is a mediocre paper... but I'm just starting to flesh out these thoughts and any feedback would be appreciated.

Women in the Workforce:

Understanding Work-Life Balance in the Context of Calling

What is the proper role of women in the workforce? How should a Christian woman integrate faith and work, especially when balancing family and career? I find myself struggling with this question personally, and was a bit shocked (and dismayed) to find so little written on women in the workforce from a Christian perspective. While Scripture clearly addresses women working both within and outside the context of the home and marriage, the lack of scholarly articles or biblical exegesis written on the subject is alarming. This is certainly an issue pertinent to both the Church and our larger, secular society.

The work-life balance is a pressing issue. National Public Radio recently featured an hour-long segment on The Diane Rhem Show on this very topic.[1] Guests on the show spoke of the differing attitudes that women and men take toward work and career. Where men tend to see their career paths as ladders with successive rungs, women view their path as waves which ebb and flow. Jennifer Marshal describes this phenomenon in her book, Now and Not Yet, by comparing a man's career trajectory to Tampa, and a woman's to Chicago. Work from a man's perspective remains constant, like the weather in Tampa. For a woman, however, "work is typically variable. A young woman looking forward to marriage has to anticipate some major season changes."[2] Her work-life balance can encompass some drastic season changes, like the weather in Chicago. From my own experience, this rings true. I am pursing my "dream career" in academia, and yet as the prospects of marriage and family become more tangible, I sense a shift in my own desires. There is a willingness to postpone career for family, or at the very least, pursue one part-time over the other. That tension is palpable for women in every season of life, and directly impacts how we see our work, careers, family obligations, and more significantly, how we understand our calling.

This paper aims to understand the Bible's view of women in the workforce, whether inside or outside the home, and how that relates to calling. First, I will examine what biblical passages shed light on how women are to integrate faith and work. Next I will look at what principles can be derived from these passages, and how they can be broadly applied.

Old or New?

Turning to what Scripture teaches about a woman's work-life balance, there are several key Old and New Testament passages. However, the bulk of New Testament passages deal with women in a domestic context. The Haustafeln ("Household Tables" or "Rules for the Household") primarily describe submission in marriage (Col. 3:18-19, Eph. 5:22-33, Titus 2:4-5 and 1 Peter 3:1-7). These passages are intended to give guidance within the home but they do not address how a woman should participate in the public sphere. Other New Testament passages do dictate women's behavior in church life (1 Cor 14:34-35 and 1 Tim 2:8-15).

Titus

Titus 2:5 is the only New Testament source which provides some description of a woman's work. The ESV translates οἰκουργούς as "working at home." This is slightly misleading, as the term carries several meanings. It can denote "working at home" but it can also mean "keeper at/of the home", "caring for the house" or "taking care of household affairs." Oἰκουργούς is also a hapax legomenon[3], making it difficult to do word studies within the New Testament corpus. The NIV translates to the phrase "busy at home," however this application becomes even more difficult as it is impossible to know which term in the conjunction carries the most weight: "home" or "busy." Are women to be busy when they are at home? Or are they to be at home, being busy? The New Testament sheds little light on the issue, though there are certainly examples of women "being busy" both inside and outside the home (i.e., Phoebe, Mary and Martha, etc.).

Proverbs 31

Turning then to the Old Testament, we do find two clear examples of women engaged in the workforce. One is the description of a godly wife in Proverbs 31. The other is that of Ruth. As we will see, this pair is closely linked. The woman described at the end of Proverbs is capable, savvy, hard-working, and strong. Her character is excellent (v. 10), more precious than jewels (vs. 11), strong and dignified (vs. 25). Those around her trust her (vs. 11) and praise her (vs. 28, 30). As Bernhard Lang describes, the work of the 'capable wife' of Proverbs 31 is primarily focused on food and clothing.[4] She seeks wool and flax (vs. 13), works with willing hands (vs. 13), brings her food from afar and provides food for her household (vs. 14, 15), uses the distaff and spindle (vs. 19), makes bed coverings and linen garments (vs. 22, 24), sells the garments and sashes to merchants (vs. 24), and oversees the "ways of her household" (vs. 27). She is not idle and her products are profitable (vs. 18, 27). Furthermore, her household does not lack gain (vs. 11), and her lamp does not run out of oil at night (vs. 18), which indicates that she manages the estate well.

Running an estate included the planning, storage, and supervision of the preparation of food. Overseeing or participating in domestic textile production was also the woman's duty in the home. In antiquity, textiles served as a woman's "liquid wealth, for they could be readily converted to cash… women of all classes could weave and earn cash by this activity if necessary."[5] The production of clothing gave women economic power. Lang cites the Jewish midrash, which indicates that "a woman may become wealthy through her spinning (Midrash Bereshit rabbah Ivi 11)."[6] Other 5^th century B.C. Jewish documents describe similar garments to that of Proverbs 31, which wives would bring into their marriage contracts.[7]

The question of whether or not a woman in ancient Hebrew society had economic freedom to make estate decisions is open to debate. Generally, women were not landowners. However, the picture of the Proverbs 31 woman indicates otherwise. Verse 16 indicates that that woman acts on her own authority in considering and executing the purchase of a field. Furthermore, the wife invests in her own asset by developing the field into a vineyard. Lang suggests that "not only the purchase, but also the transformation of the field into a vineyard means that money has to be spent—workers have to be hired to prepare the ground, to build fences or walls, and to do the planting."[8] All of this points to the woman's active involvement in the household estate.

Ruth

Lang sees Proverbs 31 as a poem "celebrating a person bursting with energy, a competent and successful woman of Israel's social elite, recommended as a model to emulate. She must be considered a real woman endowed with credible characteristics."[9] Indeed, it's quite possible that Proverbs 31 is referring to a real woman. In the Hebrew Bible, the book of Ruth comes directly after the book of Proverbs. Both Proverbs 31:10 and Ruth 3:11 share the phrase 'ēšet hayil, which is translated as a "wife of noble character" (NIV), "capable wife" (NASB), "excellent wife" (ESV) in Proverbs and "worthy woman" in Ruth. Clearly there is a linking between the description of the Proverbs 31 woman and Ruth, whose own husband calls her 'ēšet hayil.[10] Boaz himself is called hayil (2:1), and while the ESV does justice by translating both 2:1 and 3:11 with "worthy", this does not capture the full picture of the word, which implies valor, strength, and might.[11]

The book of Ruth in the Old Testament is really the story of three women and their individual choices. Naomi, for a period, chooses bitterness and isolation. Orpah chooses the comforts of home. Ruth chooses to actively engage a new culture and new land, leaving behind her family and previous life. Ruth becomes the sole provider for herself and Naomi, and does so in such a way to draw attention to her godly character. Ruth "chose a woman rather than a man as the support of life and gleaned in the field actively (2:2) to support the family on her own. By showing kindness to Naomi, Ruth finally won the respect of Boaz (2:11 and 3:11) and of the women in Bethlehem (4:15)."[12]

Ruth's character traits include loyalty, faithfulness to God and others, a driven work ethic and humbleness. She is never addressed by her name by other characters but is affectionately called "my daughter" throughout the book. What she has done for Naomi is known (2:11), and her display of hesed[13] rattles Boaz and Bethlehem.[14] She takes the initiative to provide even more for Naomi (and her deceased husband's family line) by encouraging Boaz to join her in what Carolyn Custis James calls a "Blessed Alliance." By this, James describes what can occur when men and women work together to advance God's purposes – regardless of marital status or relationship.[15] Ruth is a relational, working woman. She is committed to her mother-in-law, but more importantly, she is driven to serve the Lord with all that she does (2:12).

Ruth's actions and character merit her comparisons with some of Israel's greatest women: Rachel, Leah (4:11), and Tamar (4:12). At the end of the story, the women of Bethlehem gather around Naomi to tell her how blessed she is to have Ruth as a daughter-in-law. They bestow the highest praise on Ruth, calling her better than seven sons (4:15). "Seven is the number for perfection, and sons are the most precious in a patriarchal society. Their appreciation was really saying that no matter how many and how perfect, sons were no better than Ruth."[16] The lineage(s) at the end of the book directly link Ruth with the messianic King David (4:17, 22), placing her in the line of Christ. She is clearly unique. What better woman than Ruth would fit the description of the 'capable wife' of Proverbs 31?[17]

Application of principles

What do we learn from Proverbs 31 and the example of Ruth? This is not the picture of a passive housewife. Ruth is driven, actively seeking provisions for her family, even when it means getting her hands dirty. The Proverbs 31 woman is talented, and uses her business skills to run the family estate and provide for all under her care. But she does so in order to serve the Lord. James points out that while we often think of Ruth as a love story, "We do not think of either woman in terms of mission, nor do we imagine that God is raising both women up for vital kingdom purposes."[18]

We see from Proverbs 31 that this capable woman provides for her household, including her servants, and serves the poor. Her abilities and skills benefit her family and her community. Her influence extends beyond the walls of her house. While much of her actual "work" takes place within the confines of her estate, it is important to remember that in un-industrialized societies, the home was (and still is) the central unit of economic production. A woman "leaving" the home to work did not make much sense.[19] Yet the Proverbs 31 woman is clearly fulfilling her purposes in serving the Lord with all her gifts and talents.

The same is true of Ruth. Her labor of love on behalf of Naomi benefits the entire Bethlehem community. Naomi's hope in the Lord is restored through witnessing His faithfulness through Ruth. Boaz joins the kingdom plan, although no one at the time realize they will be in the royal line of David. They are all eager to serve each other because they are serving the Lord first. Ruth and the 'capable wife' both share the desire to live the way the Lord defines a working woman. "He defined the woman as follows: 'Image bearer; created in God's image and likeness; called to be fruitful and multiply, to rule and subdue.'"[20] As James points out, this is the same definition given to man; both are called to be image bearers for God's kingdom purposes.

This reflects the core principle of Oz Guinness' book, The Call. We are called by the Caller. Ruth reflects this. She leaves her homeland to follow Naomi because she is following God (1:16). She encourages Naomi and Boaz to think outside the box about what God is doing in Bethlehem through them. Ruth is tuned in to what God is doing, and this directs her choice to glean, her interactions with Boaz, and her care for Naomi. She has integrated work and faith both outside and inside the home. The capable wife of Proverbs reflects this as well. All of her works are praise in the gates, because she fears the Lord (31:30-31). The foundation of her strength, dignity, wisdom and kindness are in her service to the One who calls her. She has integrated work and faith both inside and outside the home. Note that while Ruth likely is the prime example of the Proverbs 31 woman, in terms of actual manual labor, Ruth's work takes place outside her home, while the capable wife's work is primarily inside the home (or at least, on the family estate). Yet we cannot say of either that their spheres of influence are limited to their primary labor environments. And both are clearly praised as examples of Godly women to emulate. Their "work" is far more significant that what they do; it is captured in whom they serve.

Ultimately, for a woman to find a work-life balance, her sense of purpose has to be anchored in God.[21] Her outlook is one that embraces multiple callings, so that while situations and status may change, her focus remains on the Caller, and her highest calling as glorifying and enjoying him forever. A woman's highest call is not found in being a wife and mother, inside or outside the home, or even "working at home," but in following the Lord wherever he leads her. "When our identity is anchored in Christ and we have a sense of belonging to Him, He becomes the reference point by which we set the course of our lives."[22] A specific job, a specific relationship, or a certain life-milestone is not the whole of one's calling. Rather, in all aspects of our lives, we should engage our gifts and talents. This includes paid and unpaid work, relationships, service, family, and community activities. Marshall writes, "We should be looking at how God has made us, what gifts and responsibilities we have, and how those mesh with our opportunities to serve Him and others."[23]

Conclusions

Is this approach to calling and work-life balance really unique to women? Guinness outlines "our primary calling as followers of Christ is by him, to him, and for him", and our secondary calling is carrying that out in all we do.[24] Taking this one step further and applying it to women means understanding the constant pull women feel, whether conscious or subconscious, to define themselves by what they are doing instead of who they are in Christ. Marshall recounts the story of a female FBI agent which captures this very tension:

I love my work, but it's fifty hours a week. There is no way I could have a family life and work at what I do now with the same kind of hours. Every time I step into a relationship that looks like it has potential, I have all this angst. I start preparing myself to detach from professional life. Even if I remain a part-time professional, it would be completely different from what I do now. So I go through this battle where I try to envision myself pulling away from my current work life and moving toward family life. Then when the relationship ends, I have to do a reverse of all that.

Ruth and the Proverbs 31 woman speak to this kind of angst. These two Old Testament examples do not "have it all" because they are superwomen. They balance work, life, family, relationships and responsibilities because they answer the call of the Lord first. Their ability to find balance is not based on limiting themselves to working part-time at the office or full-time at home. They do not think of their callings in terms of labels and status, but in terms of glorifying God with their gifts. They do not limit themselves to being fruitful and multiplying, but take an active role in ruling and subduing as well. They answer the highest call of the Caller, finding their identity in image-bearers with kingdom purposes.

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[1] "Claire Shipman & Katty Kay: "Womenomics"" on The Diane Rhem Show, WAMU 88.5. Original air date June 4, 2009. Information available here: http://wamu.org/programs/dr/09/06/04.php#26161

[2] Jennifer Marshall, Now and Not Yet: Making Sense of Single Life in the Twenty-First Century. Multnomah Books, Colorado Springs, CO (2007); pg. 122

[3] This term indicates that the word only occurs once in the New Testament.

[4] Bernhard Lang, "Women's Work, Household and Property in Two Mediterranean Societies: A Comparative Essay on Proverbs XXXI 10-31" in Vetus Testamentum. Koninklijke Brill NV, Leiden (2004); 188-207

[5] S. Pomeroy in Xenophon, Oeconomicus: A Social and Historical Commentary, with a New Translation by Sarah B. Pomeroy (Oxford, 1994), pp. 62 and 63-64

[6] Lang, 194

[7] Lang, 194

[8] Lang, 203

[9] Lang, 189

[10] C. Marvin Pate, J. Scott Duvall, J. Daniel Hays; The Story of Israel: A Biblical Theology. Downer's Grove, InterVarsity Press, 2004. pg. 59

[11] See Julie L.C. Chu, "Returning Home: The Inspiration of the Role Dedifferentiation in the Book of Ruth for Taiwanese Women," Semeia, 78 (1997), 47-53; and Carolyn Custis James, The Gospel of Ruth: Loving God Enough to Break the Rules. Zondervan, Grand Rapids, MI (2008); 95.

[12] Chu, 50

[13] Hesed is the Hebrew term used in the Old Testament to describe the Lord's covenant faithfulness. The term is used in the book of Ruth to describe Ruth's actions towards Naomi (3:10). See James, 116-117

[14] James, 176

[15] Naomi, too, is part of this Blessed Alliance. See James, pg. 103-104.

[16] Chu, 50

[17] Boaz's discourse at the city gate in chapter 4 also parallels the husband of the Proverbs 31 wife.

[18] James, 62

[19] Rosemary Radford Ruether, "Home and Work: Women's Roles and the Transformation of Values," in Theological Studies, 36 (1975); 647-659

[20] James, 65

[21] Marshall, 106

[22] Marshall, 108

[23] Marshall, 119

[24] Os Guinness, The Call: Finding and Fulfilling The Central Purpose of Your Life. W Publishing Group, Nashville, Tennessee, (2003); 31