Certainly! Here are the biblical references to women speaking, preaching, teaching, praying in tongues, prophesying, and serving as apostles and prophets in the New Testament Church:
1. **Women Speaking and Teaching:**
- Acts 18:26 - Priscilla and Aquila instruct Apollos.
- Titus 2:3-5 - Older women are instructed to teach younger women.
- Luke 2:36-38 - Anna, a prophetess, speaks about Jesus in the temple.
2. **Women Praying:**
- 1 Timothy 2:8-15 - Instructions for men and women in prayer.
3. **Women Prophesying:**
- Acts 21:9 - Philip's daughters prophesy.
- 1 Corinthians 11:5 - Women prophesying in the church, with instructions for modesty.
4. **Women Preaching and Teaching:**
- Acts 2:17-18 - Peter quotes Joel about sons and daughters prophesying.
- Acts 21:8-9 - Philip's daughters are recognized as prophetesses.
- Romans 16:1-2 - Phoebe is commended by Paul and is likely a deaconess or minister.
- Romans 16:3-4 - Priscilla and Aquila, a married couple, taught Apollos.
- Romans 16:7 - Junia is mentioned as an apostle by Paul.
- 1 Corinthians 11:5 - Women praying and prophesying in the church.
- 1 Corinthians 14:26-40 - Instructions for orderly worship, including women prophesying.
5. **Women Apostles and Prophets:**
- Romans 16:7 - Junia is referred to as being of note among the apostles.
- Ephesians 4:11 - Apostles, prophets, evangelists, pastors, and teachers are listed as gifts to the church.
These passages demonstrate that women played significant roles in the early Christian Church, including speaking, teaching, praying, prophesying, and even serving as apostles and prophets. Their contributions were vital to the spread of the gospel and the growth of the church.
Let's take a closer look at some of these important scriptures...
Romans 16:7: Paul refers to a male apostle, Andronicus, and a female
apostle, Junia, as "outstanding among the apostles" (NIV) The Amplified
Bible translates this passage as "They are men held in high esteem among
the apostles" The Revised Standard Version shows it as "they are men of
note among the apostles". The reference to them both being men does not
appear in the original Greek text. The word "men" was simply inserted
by the translators, apparently because the translators' minds recoiled
from the concept of a female apostle. Many translations, including the
Amplified Bible, Rheims New Testament, New American Standard Bible, and
the New International Version simply picked the letter "s" out of thin
air, and converted the original "Junia" (a woman) into "Junias" (a man).
Woman Teaching
Some interpret "But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (1 Tim. 2.12) to mean that women should never teach in the assembled church; however, commentators point out that Paul did not forbid women from ever teaching. Paul's commended co-worker, Priscilla, taught Apollos, the great preacher: "Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John: and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately" (Acts 18.24-26).
The Ephesian Women
Paul frequently mentioned other women who held positions of responsibility in the church. Phoebe worked in the church: "I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea" (Rom 16.1). Mary, Tryphena, Tryphosa and Persis were the Lord's workers: "Greet Mary, who bestowed much labour on us...Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord" (Rom. 16.6,12). So were Euodia and Syntyche: "I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord" (Phil. 4.2). Paul was very likely prohibiting the Ephesian women, not all women, from teaching.
Were Ephesian women targets for false teachers? See 1 Tim. 2.9-15 and 2 Tim. 3.6-7. This is given to Timothy in Ephesus. I don't think it is a stretch that Paul had to address this matter to them because it was pertinent, so Paul brought it up.
In Paul's reference to women listening and learning quietly and submissively, he is speaking about an attitude of quietness and composure (not total silence). In addition, Paul himself acknowledges that women publicly prayed and prophesied (1 Cor.11.5): "But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved." Apparently, however, the women in the Ephesian church were abusing their newly acquired Christian freedom. Because these women were new converts, they did not have the necessary experience, knowledge, or Christian maturity to teach those who already had extensive Scriptural education.
In 1 Tim. 2, Paul talks about the male and female roles in the church. Some scholars see these verses about Adam and Eve as illustrating of what was happening to the Ephesian church. Just as Eve had been deceived in the Garden of Eden, so the women in the church were being deceived by false teachers. And just as Adam was the first human created by God, so the men in the church of Ephesus should the first to speak and teach because they had more training. This view, then, stresses that Paul's teaching here is not universal but applies to the churches with similar problems.
The Corinthians Woman
"Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church" (1 Cor. 14.34,35). The women were not to disrupt the Christian meetings with outbursts of questions to their husbands, but to respect those who were teaching at the time of service. Paul here is addressing the issue of unity, harmony and the order of the Spirit during worship. All may prophecy, teach etc, but one at a time, being subject to one another. This passage of scripture in no way instructs women to remain silent altogether, only in regard to them asking questions of their husbands and the apropriate time and manner indicated so as not to disrupt the service and create confussion.
Does this mean that women should speak in church service today? It is clear from 1 Cor. 11, that women prayed and prophesied in public worship: "But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven" (v.5). Women were only to cover their hair is they were sahven or had short hair. These were women who were new converts from the temple of Diana who had shaved hair as idoltrious worshippers, and where identified as such becuase of it. Paul's concern is the appearance of evil in their testimony of non subjection to Christ. Paul goes on to say in this chapter that a womens hair is her covering given to her by God, and is a glory to her in that it shows her submission to her authority. Women today do not have such associations with the temple of Diana, so women are not required to wear a material covering.
It is also clear in chapters 12-14 that women are given spiritual gifts and are encouraged to exercise them in the body of Christ.
In the Corinthian culture, women were not allowed to confront men in public, but today obviously, things have changed. Apparently some of the women who had become Christians thought that there Christian freedom gave them the right to question men in public worship. This was causing division in the church. In addition, women of that day did not receive formal religious education as did the men. Women may have been raising questions in the worship services that could have been answered at home without disrupting the services. Paul was asking the women not to flaunt their Christian freedom during worship. The purpose of Paul's words in 1 Cor. 14.34,35 was to promote unity, not to teach about women's roles in the church.
Woman Teaching
Some interpret "But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (1 Tim. 2.12) to mean that women should never teach in the assembled church; however, commentators point out that Paul did not forbid women from ever teaching. Paul's commended co-worker, Priscilla, taught Apollos, the great preacher: "Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John: and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately" (Acts 18.24-26).
The Ephesian Women
Paul frequently mentioned other women who held positions of responsibility in the church. Phoebe worked in the church: "I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea" (Rom 16.1). Mary, Tryphena, Tryphosa and Persis were the Lord's workers: "Greet Mary, who bestowed much labour on us...Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord" (Rom. 16.6,12). So were Euodia and Syntyche: "I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord" (Phil. 4.2). Paul was very likely prohibiting the Ephesian women, not all women, from teaching.
Were Ephesian women targets for false teachers? See 1 Tim. 2.9-15 and 2 Tim. 3.6-7. This is given to Timothy in Ephesus. I don't think it is a stretch that Paul had to address this matter to them because it was pertinent, so Paul brought it up.
In Paul's reference to women listening and learning quietly and submissively, he is speaking about an attitude of quietness and composure (not total silence). In addition, Paul himself acknowledges that women publicly prayed and prophesied (1 Cor.11.5): "But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved." Apparently, however, the women in the Ephesian church were abusing their newly acquired Christian freedom. Because these women were new converts, they did not have the necessary experience, knowledge, or Christian maturity to teach those who already had extensive Scriptural education.
In 1 Tim. 2, Paul talks about the male and female roles in the church. Some scholars see these verses about Adam and Eve as illustrating of what was happening to the Ephesian church. Just as Eve had been deceived in the Garden of Eden, so the women in the church were being deceived by false teachers. And just as Adam was the first human created by God, so the men in the church of Ephesus should the first to speak and teach because they had more training. This view, then, stresses that Paul's teaching here is not universal but applies to the churches with similar problems.
The Corinthians Woman
"Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church" (1 Cor. 14.34,35). The women were not to disrupt the Christian meetings with outbursts of questions to their husbands, but to respect those who were teaching at the time of service. Paul here is addressing the issue of unity, harmony and the order of the Spirit during worship. All may prophecy, teach etc, but one at a time, being subject to one another. This passage of scripture in no way instructs women to remain silent altogether, only in regard to them asking questions of their husbands and the apropriate time and manner indicated so as not to disrupt the service and create confussion.
Does this mean that women should speak in church service today? It is clear from 1 Cor. 11, that women prayed and prophesied in public worship: "But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven" (v.5). Women were only to cover their hair is they were sahven or had short hair. These were women who were new converts from the temple of Diana who had shaved hair as idoltrious worshippers, and where identified as such becuase of it. Paul's concern is the appearance of evil in their testimony of non subjection to Christ. Paul goes on to say in this chapter that a womens hair is her covering given to her by God, and is a glory to her in that it shows her submission to her authority. Women today do not have such associations with the temple of Diana, so women are not required to wear a material covering.
It is also clear in chapters 12-14 that women are given spiritual gifts and are encouraged to exercise them in the body of Christ.
In the Corinthian culture, women were not allowed to confront men in public, but today obviously, things have changed. Apparently some of the women who had become Christians thought that there Christian freedom gave them the right to question men in public worship. This was causing division in the church. In addition, women of that day did not receive formal religious education as did the men. Women may have been raising questions in the worship services that could have been answered at home without disrupting the services. Paul was asking the women not to flaunt their Christian freedom during worship. The purpose of Paul's words in 1 Cor. 14.34,35 was to promote unity, not to teach about women's roles in the church.
Perfect. I’ll lay this out as a formal apologetics-style rebuttal to the statement of faith you shared. It will be structured, cite Scripture directly, and provide clear exegetical reasoning so it can be used in teaching, ministry debates, or written responses.
Refuting the False Teaching that Women Cannot Serve in Church Leadership
Introduction
Some teach that although men and women are equal in worth before God, women cannot serve in roles of authority within the church, such as apostles, prophets, pastors, teachers, evangelists, elders, or deacons. They cite passages such as 1 Timothy 2:11–15, 1 Timothy 3, Titus 1, 1 Peter 5, and 1 Corinthians 14 to restrict women.
This teaching misinterprets Scripture, takes passages out of their historical and cultural context, and directly contradicts the larger biblical witness. The Word of God, rightly divided, shows that women were called, commissioned, and empowered by God to serve in every area of ministry leadership.
1. The Biblical Witness of Women in Leadership
The Scriptures themselves prove that women exercised spiritual authority:
Deborah – prophetess and judge who ruled Israel and commanded men (Judges 4–5).
Huldah – prophetess who instructed priests and King Josiah (2 Kings 22:14–20).
Priscilla – co-taught Apollos, a learned man, in correct doctrine (Acts 18:24–26).
Phoebe – called a diakonos (deacon) and prostatis (leader/patron) of many, entrusted with Paul’s letter to Rome (Romans 16:1–2).
Junia – named among the apostles, “outstanding” in their number (Romans 16:7).
Philip’s daughters – prophetesses (Acts 21:9).
Mary Magdalene – commissioned by Jesus to announce His resurrection to the apostles (John 20:17–18).
If God’s Word forbade women from authority, then these examples would be violations of His will. Instead, they confirm that God Himself raises women as leaders.
2. Refuting Misused Scriptures
a) 1 Timothy 2:11–15
Paul’s restriction is local, not universal. The Greek word for “authority” (authentein) means to dominate or usurp, not the normal term for godly leadership (exousia).
The context of 1 Timothy is false teaching in Ephesus (1 Tim 1:3–7). Women there were uneducated; Paul commands, “Let them learn” (v. 11) – revolutionary permission at the time.
Paul’s reference to Eve shows the danger of deception through lack of knowledge, not a permanent ban on women teaching.
Correct division: Paul temporarily restricts disruptive or deceived women in Ephesus, not all women in all churches.
b) 1 Corinthians 14:34–35
If this meant total silence, it would contradict 1 Corinthians 11:5, where Paul permits women to pray and prophesy publicly.
The command to be “silent” refers to disruptive questioning, not ministry. Women in Corinth, often seated apart from men, were likely interrupting to ask questions. Paul directs them to learn respectfully.
Correct division: This is about orderly worship, not forbidding women from ministry.
c) 1 Timothy 3:1–13 & Titus 1:5–9
The phrase “husband of one wife” is an idiom meaning “faithful in marriage.” Paul uses the same construction for widows (“wife of one husband” – 1 Tim 5:9). That phrase obviously doesn’t exclude women.
Since Phoebe is explicitly called a deacon (Rom 16:1) and Junia an apostle (Rom 16:7), Paul cannot mean to bar women from these offices.
Correct division: These passages set moral standards for leaders, not gender restrictions.
d) 1 Peter 5:2–3
Peter’s instructions to elders do not specify men only.
The NT consistently teaches that all believers—male and female—are “a royal priesthood” (1 Peter 2:9; Revelation 1:6).
Correct division: Eldership is about shepherding faithfully, not excluding women.
3. The Gospel Principle: No Male or Female in Christ
Galatians 3:28 – “There is neither Jew nor Greek, slave nor free, male nor female; for you are all one in Christ Jesus.”
Joel 2:28–29 / Acts 2:17–18 – God pours His Spirit on sons and daughters, male and female servants, and they will prophesy.
Spiritual gifts are given without regard to gender (1 Corinthians 12:7–11).
To deny women the exercise of their gifts is to quench the Spirit (1 Thessalonians 5:19).
4. The Danger of Misogynistic Interpretation
When men use Scripture to silence women contrary to the examples and commands of God’s Word, they:
Contradict the Spirit who gifts both men and women.
Deny the authority of God in calling female leaders.
Exalt cultural prejudice above the revealed will of God.
Such teaching is not biblical complementarity but misogyny disguised as theology.
Conclusion
The teaching that women cannot serve as pastors, apostles, teachers, elders, or deacons is a distortion of Scripture. The Bible, rightly divided, reveals:
Women have always held spiritual authority in God’s people.
Paul’s restrictions were local, temporary, and corrective—not universal.
The Spirit equips both men and women for every role in the fivefold ministry.
Therefore, any doctrine that forbids women from leadership in the church is false teaching, inconsistent with the whole counsel of God.
“In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy…” (Acts 2:17).
1. The Claim
The statement you presented says:
Men and women are equal in God’s image.
But women cannot teach or have authority over men.
Therefore, women cannot be elders, pastors, or leaders.
They cite 1 Tim 3:1-13; 1 Pet 5:2-3; Titus 1:5-9; 2 Tim 2:11-15; 1 Cor 14:34-35.
This is a complementarian argument, but it is not faithful to the full witness of Scripture.
2. Biblical Truth: God Calls Women as Leaders
The whole Bible shows women in leadership, teaching, and prophetic roles:
Deborah (Judges 4–5) – a prophetess and judge of Israel, exercising authority over men, military leaders, and the nation.
Huldah (2 Kings 22:14–20) – a prophetess who instructed King Josiah and the priests by speaking God’s word.
Priscilla (Acts 18:24–26) – taught Apollos (a man, powerful in the Scriptures) more accurately about Christ.
Phoebe (Romans 16:1–2) – called a deacon (Greek: diakonos), entrusted with Paul’s letter to Rome.
Junia (Romans 16:7) – “outstanding among the apostles.”
Philip’s daughters (Acts 21:9) – prophetesses.
Mary Magdalene (John 20:17–18) – the first commissioned witness of the resurrection, sent by Jesus to preach to the male disciples.
If God forbade women from teaching men, then all of these examples would contradict His own word. But He Himself raised them up.
3. Refuting the Misused Scriptures
a) 1 Timothy 2:11–15
“I do not permit a woman to teach or assume authority over a man…”
The Greek word for authority (authentein) is not the normal word for spiritual leadership (which is exousia). It means to domineer or usurp. Paul is not banning women from teaching; he’s addressing a problem of false teaching in Ephesus (1 Tim 1:3–7).
Women in that culture often had little formal education. Paul says, “Let them learn” (v. 11) – which was radically empowering in the first century.
Paul appeals to Adam/Eve (v. 13–14) not to create a universal ban, but to correct the deception problem in that church. Eve was deceived when untrained; therefore, women must be taught sound doctrine so they will not be misled.
Right division: Paul is addressing a temporary, cultural issue in Ephesus, not laying down an eternal law against women teachers.
b) 1 Corinthians 14:34–35
“Women should remain silent in the churches…”
Just three chapters earlier (1 Cor 11:5), Paul assumes women are praying and prophesying publicly – so he clearly does not forbid their speech.
The word silent (sigao) here likely refers to disruptive questioning, not all speaking. In that culture, women sat separately and often interrupted with questions (since many were uneducated). Paul tells them to learn respectfully at home.
If it were a universal ban, it would contradict his own teaching that women may prophesy and exercise gifts in the church.
Right division: This is about orderly worship, not forbidding women from ministry.
c) 1 Timothy 3 & Titus 1 (Elder/Deacon Qualifications)
Yes, the language uses “husband of one wife.” But this phrase also appears in qualifications for widows (1 Tim 5:9) – “wife of one husband.” Obviously, that doesn’t mean only men can be widows.
These phrases are idioms meaning “faithful in marriage,” not restricting gender.
Paul names Phoebe as a deacon (Rom 16:1) and Junia as an apostle (Rom 16:7). That proves women can hold these roles.
d) 1 Peter 5:2–3
This is instruction to elders, but Peter never limits eldership to men.
In fact, the NT repeatedly calls the church “a kingdom of priests” (Rev 1:6, Gal 3:28). All believers share in leadership, teaching, and ministry.
4. The Heart of the Gospel
Galatians 3:28 – “There is neither male nor female, for you are all one in Christ Jesus.”
The Holy Spirit gives gifts without gender restriction (Acts 2:17–18, Joel 2:28). Sons and daughters prophesy; servants and handmaidens receive the Spirit.
To deny women leadership is to deny the Spirit’s gifts, quenching God’s call.
5. Conclusion
The teaching that women cannot lead in the fivefold ministry is a misinterpretation of a few verses, ripped from their cultural and textual context.
The whole Bible testifies that God raises women as apostles, prophets, pastors, teachers, evangelists, elders, and deacons. To forbid them is not biblical faithfulness – it is misogyny cloaked in religion.
Articles:
Can Women Be Apostles?
https://www.charismamag.com/spirit/church-ministry/20285-can-women-be-apostles
Women Apostles
http://www3.telus.net/trbrooks/womenapostles.htm
Female Prophets, Disciples, Ministers & Apostles Mentioned in the Bible
http://www.gospelassemblyfree.com/facts/women.htm
Book: Why Not Women
https://www.amazon.com/Why-Not-Women-Biblical-Leadership/dp/1576581837
Do You Know Why (Women and Men) Fivefold Ministry is Essential?
How Many Apostles in the New Testament–12 or 25?
No comments:
Post a Comment